Dalarna University's logo and link to the university's website

The research field of physical education and health (PEH) holds a great potential for exploring environmental issues, but the interest has been scarce. In this paper, we aim to trouble the separation of humans and nature, which has long been reproduced in PEH research and practice. To frame the problem, we turn to environmental education (EE) research, where scholars have argued that the human/nature divide serves as a foundation for environmental degradation. Drawing on Karen Barad's posthumanist framework of agential realism, we explore the emerging conceptualisations of humans and nature when Swedish PEH policy documents are diffractively read through previous research, the concept of agential cuts and our own historicities. The analysis is presented through three diffraction patterns emerging around movement, health and indoors/outdoors, phenomena which are central not only to PEH but also to EE. We conclude that thinking with diffraction can open spaces within PEH educational policy for reimagining existing binaries between humans and nature. In this way, PEH practice might contribute to troubling the foundations for environmental injustices and issues of unsustainability.

In this paper, we empirically demonstrate emerging material-discursive entanglements of different bodies in Swedish outdoor education, and thereby provoke openings for questioning some aspects of the conceptualization of a nature/culture divide. Outdoor and environmental education have been criticized for upholding this divide by not paying attention to the power structures through which bodies become sedimented as either human or nature. By discussing entanglements, and how educators might attend to them as a pedagogical tool, our paper responds to this line of thinking. Vital materialism and agential realism were put to work in a post-qualitative study at a Swedish folk high school. Through engagement with a group of outdoor students, empirical material was created and examples of material-discursive entanglements analyzed. We conclude that outdoor educators can create possibilities for attending to the entanglements of different bodies, thereby making possible a learning with them. This may open alternative ways to conduct outdoor education that challenge the conceptualization of a nature/culture divide.