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Schools, but also lower secondary
school where we collaborate with teachers

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to develop pedagogy understood not that's
like not not not only as teaching method,

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but rather as more broadway how how the
teachers, how the students, how the other

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personal in schools organise themselves to
to create learning experiences for students,

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but also for themselves, for adults.

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I'm interested in, in kind of
intergenerational learning processes between

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students and and multiple adults in
their lives in, in relation to the ongoing

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severe climate crisis
that humanity is is facing.

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And I, I consider that climate crisis partly
as, as learning process, learning of humanity,

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learning of societies, learning of
communities, learning of individuals.

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So it requires learning at these multiple,
multiple levels and, and it requires

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also quite different learning that
schools in the recent decades in Finland

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and, and in most countries
abroad are used to.

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I think schools are mostly about
learning skills to work effectively in, in

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society.

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But, but we, we really need
to kind of master the future.

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We really need to reorganise
the society in, in major

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ways and, and we, we need activism.

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I would argue we need I'm sorry
I have mistake in the title.

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Never mind it's it's in in
two two times duplicate them.

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So For these reasons, the
subtitle of my talk is Promoting

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youth climate activism
in formal education.

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And the notion of Utopia is,
is important in this respect

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because we, we need to
make bold initiatives.

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We need to propose alternatives that
are somehow radically different from,

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from the present way of way of living
and organising, organising activity

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in, in, in municipalities,
in, in societies.

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I start with the idea of of utopia
and and why it's needed in this

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contemporary ages.
Where does it come from?

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And from there I proceed to
discuss some methodological

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ideas for research in education, designing
learning environments, designing pedagogy.

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And in the third part of my talk,
I will give examples from the

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work we are doing in
those innovative schools.

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The word utopia.

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I think the idea of utopia can be found
in in many, many cultures and and it's not

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only Western idea, but the word itself
is an artificial word coined by the author

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Thomas More in his fictional
novel, which was titled

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Utopia.

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And it was situated in faraway, faraway
imagined island where things would be better

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than in the current time Society of of
his time in the 16th century and utopia.

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And the word is kind of word play between
Greek words autopos, which means good,

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which means good place, and autopos
which means no place or nowhere.

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So there is this irrevocable tension in
the concept of utopia that it inherently

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something better, but it's
at the same time impossible.

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And my colleague Keola Kala, who
is in our research group, who is

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philosopher, has done excellent
PhD dissertation on the history

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of the notion of utopia
in European culture.

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And, and he claims that in Morse age, age
before the time of Enlightenment, utopias

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used to be situated in far away spaces,
islands and later like in space and so forth.

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However, later through the Enlightenment
and through the kind of conquest

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of the whole world by Europeans
and all those like expeditions, the

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geographical space became kind of more or less known
and utopia started to be situated in the future.

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So there have become the idea that future would
be better than the present day and enlightenment

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and modernity would be in research
as utopian projects in this sense.

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So here are couple of other examples
of situating utopia in somewhere

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else geographically like the Garden
of Eden in the Christian religion

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or the famous novel A
Modern Utopia by by Wells.

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However, this idea, modern idea
of like better future, it became

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introduced after the Second World War
and people lost that lost their faith

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in these great narratives and and and ideas
that we we would kind of come together around

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single utopian future with the fall of
the Soviet Union, with the fall of Nazism.

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But I at the same time, I would say that capitalism
consider like experiments in Chile and other

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experiments which kind of wanted to
implement capitalism in its purest forms.

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It's also based on beliefs
and ideas of about future and

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about about better world
and and about human.

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So many, many things that
are not inherently considered

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as utopian are actually utopian.

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And, and with the
collapse of the Berlin Wall

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in the the 1980s, in the end
of 1980s, there became this

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ideas that history has ended,
that the liberal democracy has won

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and, and we as humanity would have already
kind of arrived in sort of sort of utopia.

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I think it's very important.

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Although utopia concept is often associated
with kind of left wing utopia, as many

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socialism through many writers in sociology,
I think it's conceptually important

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to detach utopia from any
specific content such as socialism.

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The Ruth Levitas British sociologist
who my work use in my work who is

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socialist herself, is making
this argument because in that case

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it becomes possible to question
ideas that utopia is dead.

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We don't have any utopias any longer.

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However, we can expose utopian
thinking in very commonplace ideas which

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kind of are naturalised as
pragmatic or common sense.

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And more recently we have this, 

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what some people call the crisis era, I
think most notably the the climate emergency.

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Let me see if I have, I don't, I don't
have the pictures here, but but also the,

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it can be considered to start
from the financial crisis of 2008.

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And then we have had multiple political
crisis and the health crisis and so forth.

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So it seems that the discussion about
the end of history has by Francis

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Fukuyama, who was the author from, I
think he's from University of Stanford

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who wrote this famous
book about end of history.

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We have started to question
these notions in the global N

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again and considering that in
fact probably we need alternatives

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and radical alternatives.

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And I would like to make a
comment also on the Nazism

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and and also kind of Soviet Union.

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I think those historical developments
contributed to the idea that utopia is not

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only unrealistic, which is often used
pejorative idea, but it's also dangerous

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that this revolves around single idea
and if you disagree, you are silenced

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or maybe even put to a
prison camp or put to death.

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So so there was there were many
decays that people in the global

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N were not so enthusiastic about utopia.

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However, in my talk, I will discuss how we can
and we should reconceptualize utopia because those

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ideas rely on the modern understanding
of future, that of utopia that we are.

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We are heading towards better
future and and have this kind of

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single, single idea of
of better, better world.

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But I will get to this soon.

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And I have been now discussing
the idea of global north.

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And then this is conference on
global education, global ideas.

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Although the concept of utopia comes from
as term comes from the European heritage,

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I think that it's it's very
important idea in every culture.

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And I think this climate
movement, especially the youth

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has been very global
in this understanding.

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And and if you think about like countries
in the global N whose utopias get space,

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whose utopias are amplified in the public
discussion, it has been mainly European males.

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But these ideas are partly also related to the
modern ideas of utopia and have been recently,

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recently, and not only so recently
questioned like with feminist utopias

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and also also some people such as the
colonialist, what Endura Sosa Santos

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is making the argument that actually European
critical theory has exhausted itself and new

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ideas are not actually coming from global
N, but from other parts of the world.

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And here I would like to to point
this like youth climate activist

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movement, because I think
that that's really out.

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I think the global movement, because the climate
crisis itself is global crisis, it's affecting

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people disproportionately differently
in different parts of the world.

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But also noteworthy with the youth
climate movement is as it's utopian in

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the sense of striving towards better
worlds, it's utopian, but it's also

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led by youth, young people,
even school aged children.

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And, and probably this is the first time
in the world history that that so young

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people have become like historical
agents at the world world stage.

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So with these ideas in mind,
I'd like to offer rationale

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for studying this as an educational idea.

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So how how this crisis era, and in
particular the climate crisis, the ecological

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crisis, how it really positions the
youth in different manner with agency.

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I used the notion of agency, which is
willingness and capability to act to bone

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your circumstances and not just
like reproduce but change things.

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So it positions youth
in, in, in, in very

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interesting ways, in, in relation to the curriculum
and in, in relation to the world and in relation to

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adults.
So all, all learning is intergenerational.

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I think learning about climate
crisis, learning to act upon climate

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crisis is intergenerational in a
in specific way that that becomes

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theoretically interesting for research.

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OK, I mentioned Ruth Levitas,
who is British sociologist.

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She has done terrific work in reconceptualizing
utopia research in its history, in in the

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tradition of sociology and and she
proposes this new definition of utopia.

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That is, the core of utopia is the
desire for being otherwise individually

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and collectively,
subjectively and objectively.

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Its expressions explore and
bring to debate the potential

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contents and contexts
of human flourishing.

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It is thus better understood
such method than goal.

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I would like to point few points in
this very, very interesting definition.

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First of all, utopias are
not only like cognitive in the

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sense that we would like visualise it.

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It very importantly involves the
idea of emotion like desire and hope

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and and another point I want to
highlight here is the idea of exploration.

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So rather than positing the better
world and imposing it on others,

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this notion of utopia
is much more tentative.

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It's about exploring and
debating in democratic dialogue.

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So it addresses the critique of utopia being
being dangerous, and it also brings to question

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the idea of human flourishing and rather have
a single idea of human flourishing, such as

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involved, for example, in the
happiness indexes that are being used.

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It brings the idea of human flourishing
to debate what do we mean like good life,

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what we mean good by good society,
what we mean by good world.

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And finally, it's in the title
of her book Utopia as Method.

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So essentially you talk as something that
we all the time discussed rather than posting

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as single goal, have like plural
goal goals and have this kind of debate.

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And like I said, in terms of content,
not associating it with single idea,

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for example, socialism, but
rather exposing utopian goals.

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Also in the pretty mainstream ideas like
meritocracy or, or the idea of, of growth

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and and the reduction of debt as an, as an,
as goal or or that like full employability.

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Although from some perspectives
those are all good ideas, but

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on other perspectives
they are questionable.

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So, so we should expose those ideas
as, as, as alternatives and rather

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not naturalised and, and
bring those in debate.

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And in some of our research with
high schools in Finland, we have found

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out that that the teachers tell
us that in Finland, education

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is not so much about like
alternatives of future.

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It's rather about how the world is
or how the world has been in the past,

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not how it could be or
should be or or or so forth.

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And so regarding the pedagogical potential of
Ethiopia, I argue that there there will be lot

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of scope for transforming education in
this crisis period to this kind of ideas.

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And maybe you education in the global North
has been shaped by the idea of enlightenment

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with the idea idea that we are heading
towards clear better future rather than

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like continuous discussion in the globalised
world between different world views

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and between different thought traditions
and between adults and youth about

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about ideas of better life.

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And I started with the notion by referring
to my colleague Kayla Kala's work.

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He said that utopias were
first situated in Ireland and

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far away in places then in the future.

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But in the crisis era that we are currently
living in in Europe and North America, and

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I think the whole world
is is that the utopia

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becomes much more tentative, aligning with
with Levita's work as he, he calls it counter

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logical practise as not as like clear a
clear alternative that that everyone in the

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whole world should should do, but rather as as
experimenting with different ways of of doing.

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And just recap of Levita's notion
of utopia, which forms the the one

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of the foundations of my
own work and with colleagues.

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Utopia is reflexive, it's
provisional, it's dialogical and and

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it's not blueprint or
it might be blueprint.

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It involves goals, but like
in plural form that you

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have multiple ideas which are debated.

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And I have done book review of this in
the journal Mind, Culture and Activity.

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You can.

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You can have look at it as well, but I
recommend you look at the Book of Levitas.

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Another important theorist of
utopia is the sociologist Eric Ullen

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Bright, who passed away
recently unfortunately.

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And also I used the notion of
concrete utopias from Eros Block.

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So utopias should be associated with
varied contents, but also with varied forms.

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So it's not only novel or
film, but it can also be

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practise, it can be ways of doing things.

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And with these ideas, concrete utopias are
contrasted with abstract utopias which express

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desire, which are not grounded in the
real change possibilities of the world.

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Like the you can consider
like the travel to moon.

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It was first abstract utopia for many
centuries and gradually it was transformed

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into hope in the idea that
it would actually be realised.

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And with the with the technology
coming, it became concrete

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utopia and then a
reality that we are doing.

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So there is this dialectic between
abstract and concrete utopias.

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So concrete utopias, according to Eros
Bloch, the German philosopher, leveraged

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actual potential for change
in the existing activity.

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And it's related with home.

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And my focus is also not on this grand utopias
of modernity, but rather more modest utopias

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which are contrasted to comprehensive
visions for reconstituting society.

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So what would be the the
role of utopia in schools?

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So right, talk about institutional
innovations in educational.

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Well, he didn't talk so much
about educational settings,

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but I'm talking about
educational settings.

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So there's institutional innovations
which are crucial in preparing societies

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for more comprehensive and
far reaching transformations.

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And he used the notion of real utopias which
are considered as weigh stations so that

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these new innovations are implemented
in small scale in varied forms.

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And together they helped to move to us like
a more far reaching changes in societies.

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And he gave some examples of participatory
city planning from Porto Alegre, Brazil.

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Then Wikipedia, universal basic income
always, like for example, Wikipedia, it's

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dictionary, but its meaning, it's not
a dictionary, but it gets its meaning

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from the utopian vision of,
of free exchange of knowledge.

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And by its very existence
it's providing existence.

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Proof that these are not like unrealistic
ideas, but actually these are something that

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although seemingly impossible, they
can be implemented and made to work.

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But the notion with levitas that these
are provisional, we should treat them as

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provisional and examine, examine their
viability, examine their achievability, and

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be prepared to to admit that
some some of it doesn't work.

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I'm using cultural historical activity
theory in my research and Utopia has been

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taken up not only by me and my colleagues,
but also some other researchers like

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Anne Lisa Sun Nino from University of
Tampere, who is studying the Housing First

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project in Finland in which there is a
relatively radical idea that homelessness

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is best treated by giving
people an apartment.

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And it's world famous having get very
good results, but it's not perfect.

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And Chris Gutierrez from University of
Berkeley, with whom I'm also collaborating, they

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had this migrant student Leadership Institute
near University of California, Los Angeles,

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where they brought like
youth and children of,

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of farmers with Mexican origin and other immigrant
immigrants who were very poor in the area.

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Like to, to, to summer camp to
prepare them for the university.

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And, and, and challenging these like
beliefs about these, these young students

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and that they would not be
worth studying in the university.

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But rather than having utopian vision
that that these these young students

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would also have strong potential to
excel and and they they had the summer

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camps, summer camps and 11 crucial
inside here was to show that the diverse

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forms and the variety
of the idea of of utopia.

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Just one example was when
these students coming to the

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campus where kind of used to racist tones.

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They were like, you know, total that you
don't Bill belong here in the campus and

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and they used lot of drama and
these kind of embodied activities.

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And they, like said, now we are
work walking from here to there with

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our straight backs and just
like proud of ourselves.

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So kind of this embodied gesture of
having us back straight rather than looking

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to the ground could be considered
as like utopian moment.

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We have recently rolled paper
which will be published very soon

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in the few next few weeks about
utopia methodology as using utopia

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research methodology and
design based research.

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And this this is forming
the basis of my work.

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So then the focus is on culturally organised
activities in the institutional settings

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and wider socio historical cultural
context as units of analysis.

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Utopia and disaster are studied in the
process of their enactment and formation.

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We use this cultural historical activity
theory for that to not only study examples

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of utopia, but also how they came
about and how they how they evolve.

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And the focus here is on the live course
of activities embodying the utopian designs.

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We study the development of these
activities at varying levels of inclusives

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and mutual interchange at
the intersecting time scales.

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So we try to study them when
they start and how they evolve.

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And even we give examples of following
utopian innovations across decades

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and, and also studying when they
die because eventually all, all these

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are going to kind of turn
down as things change.

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And and by studying also how they how they
lose their energy and how those resources become

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reallocated to other activities, we can
understand the contexts, which are the educational

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contexts, which are like supporting
or inhibiting the issues obvious.

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And we used the metaphor of the Firefly.

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There is lot of critical
research on education reforms.

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One foremost names here are the educational
historians type in Cuban who said that educational

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reforms may look successful when judged soon
after adoption, but in fact they may turn

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out to be fireflies flickering
brightly but soon fading.

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So they were quite pessimistic about any
any kind of radical change in education.

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So and we take the notion
of Firefly as metaphor, but

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have more optimistic content for that.

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So how could we create conditions
for and sustaining the potential

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radical content of the utopian design?

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First you create Firefly, then you
seek to create the Firefly that casts

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his light for as long as it's probably fed
and cared for, so that those educational

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designs, which we as researchers
implement together with the practitioners,

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they would persist even after we leave.

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And that's quite tall order.

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It's difficult goal because utopian
designs also tend to be assimilated to

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their environments and we've
used the notion of domestication.

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I hope to give couple of examples soon.

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So in the paper we analyse utopian
at different stages in goal formation

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and then implementing utopian, designing
a new country in new context and

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also sustainability over the
long haul, like over decades.

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If, if there is seldom a
possibility to, to organise

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such and fund such research projects.

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00:30:13.080 --> 00:30:20.800
But, but as utopian researcher, I have been,
I have been inspired by these ideas so that I,

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I want to follow the work of these teachers and
work with them and, and see how all these activities

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are, are developing so that we don't implement
just like one project or one course, which is

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ending, but rather trying to
provide some sustainability.

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And you can see some of the research
questions we, we used in the paper.

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So to to recap the utopian methodology,
it's very it's kind of meta

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term that you can like use many
different kinds of design based research,

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such as the change
laboratory or other others.

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But but you attend to
these general principles.

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So you create conditions for sustaining
and regenerating to Ethiopian gold

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00:31:13.920 --> 00:31:19.000
explicitly and to guard against
it becoming domesticated.

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For example, we discussed actually
equity and racism in this paper.

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So we discussed the case when
racism is raised for discussion in

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kindergarten context.

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00:31:34.680 --> 00:31:38.440
But eventually you don't talk about
like addressing the racism in the, in the

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staff and in the in the neighbourhood,
but rather you start to talk about equity

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in terms of like children
being nice to each other.

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And, and it's very hard
to challenge the status quo

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and, and challenge the power relations.

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But how you talk everything,
you explicitly tackle that that

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goal and, and try to
keep that, that alive.

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And then you exam and the recording
challenge is to viability and

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achievability of utopian design in
its learning ecology that emerged

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00:32:06.720 --> 00:32:09.800
for observation over multiple time scales.

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So this is kind of an orientation to
understand utopian designs and how they

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how they live in environments over time and
and each of the time scales like looking at them

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moment to moment, how they are enacted, how
they start and over like years and over decades.

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With all these different time scales,
you get like different, different insight.

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And the final one, the self critic and
collaborative redesign for new iteration.

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Levitas idea that utopia should be
provisional rather than like given blueprints

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that you also be relatively transparent
and open about the problems of your

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your design and why why it failed and
assuming that it will ultimately fail

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00:33:00.640 --> 00:33:03.280
and then studying why it why it failed.

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00:33:03.280 --> 00:33:07.560
And that gives us important
information about the ideas and

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about the contexts like
educational settings.

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00:33:09.960 --> 00:33:12.200
And we try to implement, implement them.

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We are fairly generous in our self
criticism in that in that paper.

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OK, So moving to couple
of concrete examples.

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If I think I couldn't start at 7 at 2:00.

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So if it's possible I can,
we'll talk still like 10 minutes.

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In this project, we post three or four objectives,
XML and the pedagogical potential of the

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concept of concrete utopia to support diverse
youth in envisioning alternative futures and

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00:33:44.800 --> 00:33:50.760
enacting them in the present and developing
pedagogical model for fostering youth agency and

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00:33:50.760 --> 00:33:56.600
climate activism based on the concept of concrete
utopias, examine the feasibility and achievability

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00:33:56.600 --> 00:33:59.120
of this model in formal
education settings.

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00:33:59.120 --> 00:34:03.400
So they're kind of concrete
and realities utopias.

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They are not just like ideas, but we
actually with the youth, we try to put them

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00:34:07.920 --> 00:34:13.520
into practise and examine
whether whether they work and why.

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00:34:13.520 --> 00:34:17.680
And we try to as researchers, we try to
generate empirical research and only it's about

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00:34:17.680 --> 00:34:22.080
students learning and agency development through
their engagement in envisioning and building

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00:34:22.080 --> 00:34:27.360
concrete utopias and advanced empirically
grounded understanding of the ethical and political

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dimensions of learning,
agency and pedagogy.

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00:34:29.960 --> 00:34:34.640
So when you challenge the
naturalised ideas of utopia and bring

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00:34:34.640 --> 00:34:38.480
them to debate, it's
considered political often.

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00:34:38.480 --> 00:34:41.960
And and then there are kind of limits
for the teachers, what they can can

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00:34:41.960 --> 00:34:47.040
do because they are expected to enforce
the kind of given ideas about about

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world, about society,
about life, about humanity.

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00:34:51.800 --> 00:34:57.160
Yeah, but I argue that
learning, teaching is inherently

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00:34:57.160 --> 00:35:00.400
political and that's kind of truism.

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00:35:00.400 --> 00:35:08.480
And and at this stage, it's our
political mission to to discuss those

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alternatives.

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But it introduces tensions in the
field teachers might feel uncomfortable.

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So I think it's becomes important
to to also research those

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00:35:18.320 --> 00:35:20.440
empirically, those
what are those tensions?

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00:35:20.440 --> 00:35:24.440
What is possible and, and, and
study in different places, like we

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00:35:24.440 --> 00:35:28.640
study in rural areas and
in the metropolitan areas.

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OK, let's first look at this pedagogical
potential with couple of examples.

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I skip this.

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I just show that we have, we're working
with several schools in in South of Finland

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in collaborative partnerships with
the teachers and the and the youth.

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00:35:47.600 --> 00:35:53.960
And we also involve some youth
activists and NGOs in our research.

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00:35:53.960 --> 00:35:59.560
But here are couple of examples.

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So in autonomy upper secondary
school, they have experimented

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with alternative forms of food production.

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Those, these are like what these utopias look like
in practise and they have created, the teachers

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00:36:17.440 --> 00:36:23.720
there have been creating this, what
they call food learning environment.

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It's situated near the
University of Technology.

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00:36:27.080 --> 00:36:31.840
So they have opportunities to
collaborate with community, what

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00:36:31.840 --> 00:36:36.760
I call community partners,
these like researchers.

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00:36:36.760 --> 00:36:40.760
And I'm arguing that this utopian
pedagogy involves community partners.

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00:36:40.760 --> 00:36:48.080
It extends beyond the school and
it's kind of learning process

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00:36:48.080 --> 00:36:51.480
which involves multiple
adults and and youth.

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00:36:51.480 --> 00:36:58.040
So they have this, you can see the upper
left picture and they're in the in the

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00:36:58.040 --> 00:37:05.240
lower right corner of the first picture,
you can see those Ilma Peronate air portal,

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00:37:05.240 --> 00:37:11.840
those which are forms of
potatoes that don't need soil.

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00:37:11.840 --> 00:37:16.320
They, they can kind of
grow in, in thin air.

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00:37:16.320 --> 00:37:21.880
So kind of these alternatives form
forms of food and, and they have created

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00:37:21.880 --> 00:37:28.680
biocarbon from, by collecting
sticks from around the school.

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00:37:28.680 --> 00:37:33.920
And they also created this boccacy
composts and, and the teachers have been

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00:37:33.920 --> 00:37:37.080
quite innovative in, in putting
together different courses.

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00:37:37.080 --> 00:37:40.680
It's not so easy to implement
this in, in the constraints

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00:37:40.680 --> 00:37:42.520
of time of upper secondary school.

398
00:37:42.520 --> 00:37:47.280
You have the curriculum and you have
the matriculation exams and so forth.

399
00:37:47.280 --> 00:37:51.280
So they have put like different
courses and they have like attend

400
00:37:51.280 --> 00:37:53.960
this like all the time for several years.

401
00:37:53.960 --> 00:38:02.840
And, and you can see also pictures
of the balcony where they grew

402
00:38:02.840 --> 00:38:10.400
some vegetables with the biocarbon with the, with things
that they had used in kind of their their composts.

403
00:38:10.400 --> 00:38:16.160
And those bocasi composts are such
that you can compost your food in like

404
00:38:16.160 --> 00:38:19.840
normal, normal building and
they had used some leftover food.

405
00:38:19.840 --> 00:38:24.880
So these students from these different
courses all contributed to this like

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00:38:24.880 --> 00:38:32.680
balcony where they grew the food and the
student climate voluntary climate activism

407
00:38:32.680 --> 00:38:40.160
group, they organised cafeteria and
big on cafeteria in the school and donated

408
00:38:40.160 --> 00:38:44.240
the funds to Afghanistan at that time.

409
00:38:44.240 --> 00:38:50.040
So it's collaborative effort and the
students who during their biology course studied

410
00:38:50.040 --> 00:38:55.960
about biocarbon could kind of
contribute to the speaker utopian effort.

411
00:38:55.960 --> 00:38:59.960
And the students found it
very meaningful in in way.

412
00:38:59.960 --> 00:39:04.000
So it created context in which
this kind of educational activities

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00:39:04.000 --> 00:39:11.680
of the high school were linked to
this more like utopian pursuit, pursuit

414
00:39:11.680 --> 00:39:14.120
over over many, many
years by the teachers.

415
00:39:14.120 --> 00:39:17.760
So they are they are
continuing this still.

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00:39:17.760 --> 00:39:24.160
And then Bicycles on the Move project,
the second one, this was organised

417
00:39:24.160 --> 00:39:29.000
in in Espo as well in Autonomy
Upper Secondary school.

418
00:39:29.000 --> 00:39:37.120
And here the idea was that the students,
together with their teachers, they

419
00:39:37.120 --> 00:39:42.440
examined the kind of conditions
for cycling in the neighbourhood.

420
00:39:42.440 --> 00:39:47.920
They took pictures of their surroundings
and then they discussed those in classroom.

421
00:39:47.920 --> 00:39:54.440
They collaborate with cycling activists,
with city planners and with researchers.

422
00:39:54.440 --> 00:40:00.760
So again, you can see this pedagogy bringing
together different community partners, different

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00:40:00.760 --> 00:40:06.000
adults with new ideas and, and,
and the students contributing to it.

424
00:40:06.000 --> 00:40:12.000
And, and they actually managed to, they also
tried to change those conditions in 2010.

425
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It was still quite new and and they were.

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Scolded by some of the city planners even
consider like manipulating the students.

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So you can here see how these
utopian projects are challenging the

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the status quo and what is considered
achievable or non achievable

429
00:40:30.800 --> 00:40:36.160
or impossible now might
be achievable in 10 years.

430
00:40:36.160 --> 00:40:40.840
And now we are writing retrospective
analysis of this project happening

431
00:40:40.840 --> 00:40:46.040
like 10 years ago with the teachers
that nowadays that orientation to cycling

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00:40:46.040 --> 00:40:48.800
has been completely
changed just in 10 years.

433
00:40:48.800 --> 00:40:53.600
So this this shows the importance
of the utopian where what would be

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00:40:53.600 --> 00:40:57.480
impossible now might not be
impossible in, in 10 years.

435
00:40:57.480 --> 00:41:04.960
And some of the things they achieved was they
they wrote complaint to the City Council

436
00:41:04.960 --> 00:41:11.360
around the traffic solutions of
one of the big train stations there.

437
00:41:11.360 --> 00:41:17.280
And they filed this complex together
with the cycling activist group.

438
00:41:17.280 --> 00:41:23.560
And they won't, they could
actually influence the travel

439
00:41:23.560 --> 00:41:27.120
arrangements around major train station.

440
00:41:27.120 --> 00:41:33.360
So you can see here the idea of putting
these, enacting these ideas, putting

441
00:41:33.360 --> 00:41:38.320
these utopian ideas in practise
in the small, small scale.

442
00:41:38.320 --> 00:41:44.520
And finally, Climate Warriors, it's
it's climate aid activism group

443
00:41:44.520 --> 00:41:48.920
in Lempala Upper Secondary
School, more in rural area.

444
00:41:48.920 --> 00:41:55.320
It started around five years ago
when you had this climate strikes

445
00:41:55.320 --> 00:41:57.960
by youth and they were lot in the media.

446
00:41:57.960 --> 00:42:05.520
Some of the students were anxious and had anguish
about the climate crisis and the teacher was

447
00:42:05.520 --> 00:42:13.360
organising at that time entrepreneur education
and he put this together because it aroused from

448
00:42:13.360 --> 00:42:20.680
this youth interest and they started with this
idea of climate warriors organising first this

449
00:42:20.680 --> 00:42:25.720
exhibition with second hand
clothes and it was huge success.

450
00:42:25.720 --> 00:42:33.760
So with this like 10 students, they started
to do this and then more students joined

451
00:42:33.760 --> 00:42:40.320
and, and, and they, it's kind of course,
the students get credit for that, but

452
00:42:40.320 --> 00:42:45.400
but they are like free to
participate when they can.

453
00:42:45.400 --> 00:42:49.800
And there are currently almost
hundred students and many

454
00:42:49.800 --> 00:42:52.120
teachers in this
climate, climate warriors.

455
00:42:52.120 --> 00:42:57.920
And they are doing all sorts of
climate actions at the different levels.

456
00:42:57.920 --> 00:43:03.600
For example, they are just picking
garbage around the community, but they

457
00:43:03.600 --> 00:43:09.080
have also influenced the like
the school vegetarian service.

458
00:43:09.080 --> 00:43:16.000
So, so that every student will get vegetarian
food if they want just it's available.

459
00:43:16.000 --> 00:43:18.560
You don't have to have a
special permission for that.

460
00:43:18.560 --> 00:43:23.160
You don't have to get that from different
place and it's even served first.

461
00:43:23.160 --> 00:43:27.880
So without making big fuss of
it, the every student in the school

462
00:43:27.880 --> 00:43:32.360
have started to eat more
vegetarian, vegetarian food.

463
00:43:32.360 --> 00:43:40.680
And they also apply funding to
to create Arboretum in the area

464
00:43:40.680 --> 00:43:42.480
3 Arboretum.

465
00:43:42.480 --> 00:43:45.520
And they are collaborating with
the city planners to implement that.

466
00:43:45.520 --> 00:43:52.440
So again, you can see this like community
partners to city planners to, to create the, and

467
00:43:52.440 --> 00:43:57.840
also the funding source they, they apply
for from foundation this, this money.

468
00:43:57.840 --> 00:44:00.480
And they are also doing
social media campaigns, they

469
00:44:00.480 --> 00:44:03.000
are participating at national events.

470
00:44:03.000 --> 00:44:05.760
So they are doing all sorts
of things at different levels.

471
00:44:05.760 --> 00:44:11.600
And all of this is coordinated through
some of like meetings there in the school.

472
00:44:11.600 --> 00:44:15.000
The teachers role is
actually super important here.

473
00:44:15.000 --> 00:44:19.520
When you bring bring this climate activism
in schools, I think even though it's student

474
00:44:19.520 --> 00:44:24.960
centred, the students consider the teachers
very important role of organising it because

475
00:44:24.960 --> 00:44:29.600
they probably don't have time
in addition to their studies.

476
00:44:29.600 --> 00:44:35.480
And also they have used WhatsApp and this
like communication tools very effectively

477
00:44:35.480 --> 00:44:38.880
to coordinate something that's
like more than 80 people.

478
00:44:38.880 --> 00:44:44.400
And they are also dividing,
dividing their work so that not

479
00:44:44.400 --> 00:44:47.680
everyone is doing the
doing the same thing.

480
00:44:47.680 --> 00:44:51.320
But some people aren't
even just cooking for them.

481
00:44:51.320 --> 00:44:53.880
It's it's very communal process.

482
00:44:53.880 --> 00:44:58.360
So the food is has very important meaning
and some people don't have much time.

483
00:44:58.360 --> 00:45:02.680
They just participate by by
baking or cooking for the events.

484
00:45:02.680 --> 00:45:06.800
And, and when I talk with these students,
they feel that they are part of the movement.

485
00:45:06.800 --> 00:45:11.360
And there are lot of informal discussions
among the students about climate change.

486
00:45:11.360 --> 00:45:13.880
And, and some people are
meeting like, you know, Minister

487
00:45:13.880 --> 00:45:15.760
of Education or something like that.

488
00:45:15.760 --> 00:45:17.800
So, so you have very different roles.

489
00:45:17.800 --> 00:45:26.240
Some people are drawing things, doing
posters or managing the social media accounts.

490
00:45:26.240 --> 00:45:30.760
I've noticed that I'm
coming quite to the end.

491
00:45:30.760 --> 00:45:36.160
I don't have the time now to, to
explain all of these things, but

492
00:45:36.160 --> 00:45:43.240
we have published something and and
you, you can soon find our website,

493
00:45:43.240 --> 00:45:49.160
website where we share these these papers.

494
00:45:49.160 --> 00:45:56.400
So maybe I would like to say few things
about this achievability and sustainability

495
00:45:56.400 --> 00:45:59.720
of this utopian design
with these climate warriors.

496
00:45:59.720 --> 00:46:06.760
Like I said, in this utopian
methodology, we attend to the long haul.

497
00:46:06.760 --> 00:46:12.600
So rather than single
project, we try to see how these

498
00:46:12.600 --> 00:46:14.960
things ruled in the school culture.

499
00:46:14.960 --> 00:46:19.560
And this climate warriors activity
has persisted over five years.

500
00:46:19.560 --> 00:46:25.040
The students have changed and
it's kind of the activity continues

501
00:46:25.040 --> 00:46:27.960
and how you create foundations for this.

502
00:46:27.960 --> 00:46:31.200
And in the beginning it was
a little bit like some of

503
00:46:31.200 --> 00:46:33.460
the students were teased for being that.

504
00:46:33.460 --> 00:46:36.560
But all the time it has become
really mainstream and it's become

505
00:46:36.560 --> 00:46:39.600
kind of cool in the
school to be part of this.

506
00:46:39.600 --> 00:46:45.040
So when you do this over long time,
it gets rooted that people, these

507
00:46:45.040 --> 00:46:50.520
activities get known and and it
has become for the school as kind of

508
00:46:50.520 --> 00:46:55.680
selling point to, to
to, to to get students.

509
00:46:55.680 --> 00:46:59.000
But maybe I will finish
finish here so that we have

510
00:46:59.000 --> 00:47:04.280
chance to discuss little bit with you.

511
00:47:04.280 --> 00:47:09.560
If you have any questions and thoughts,
I would be happy to happy to tell more.

512
00:47:09.560 --> 00:47:16.360
And and we there will soon be soon be
publications about the project available.

513
00:47:16.360 --> 00:47:19.560
And you can have already look
in Finnish at Kasvatus & Akia.

514
00:47:19.560 --> 00:47:25.760
We have there the Finnish journal, if you can
read Finnish, we have couple of early, early

515
00:47:25.760 --> 00:47:31.520
papers there in that journal, but and also
the in the journal the learning sciences, the

516
00:47:31.520 --> 00:47:39.760
methodological paper paper will be published in just few weeks.
Thank you so much.