WEBVTT Kind: captions; Language: en 1 00:00:00.200 --> 00:00:09.040 Schools, but also lower secondary school where we collaborate with teachers 2 00:00:09.040 --> 00:00:14.680 to develop pedagogy understood not that's like not not not only as teaching method, 3 00:00:14.680 --> 00:00:22.440 but rather as more broadway how how the teachers, how the students, how the other 4 00:00:22.440 --> 00:00:31.120 personal in schools organise themselves to to create learning experiences for students, 5 00:00:31.120 --> 00:00:33.680 but also for themselves, for adults. 6 00:00:33.680 --> 00:00:38.840 I'm interested in, in kind of intergenerational learning processes between 7 00:00:38.840 --> 00:00:46.040 students and and multiple adults in their lives in, in relation to the ongoing 8 00:00:46.040 --> 00:00:51.800 severe climate crisis that humanity is is facing. 9 00:00:51.800 --> 00:00:58.720 And I, I consider that climate crisis partly as, as learning process, learning of humanity, 10 00:00:58.720 --> 00:01:03.760 learning of societies, learning of communities, learning of individuals. 11 00:01:03.760 --> 00:01:12.120 So it requires learning at these multiple, multiple levels and, and it requires 12 00:01:12.120 --> 00:01:19.720 also quite different learning that schools in the recent decades in Finland 13 00:01:19.720 --> 00:01:24.080 and, and in most countries abroad are used to. 14 00:01:24.080 --> 00:01:32.240 I think schools are mostly about learning skills to work effectively in, in 15 00:01:32.240 --> 00:01:34.480 society. 16 00:01:34.480 --> 00:01:39.760 But, but we, we really need to kind of master the future. 17 00:01:39.760 --> 00:01:44.880 We really need to reorganise the society in, in major 18 00:01:44.880 --> 00:01:50.320 ways and, and we, we need activism. 19 00:01:50.320 --> 00:01:57.880 I would argue we need I'm sorry I have mistake in the title. 20 00:01:57.880 --> 00:02:04.680 Never mind it's it's in in two two times duplicate them. 21 00:02:04.680 --> 00:02:10.160 So For these reasons, the subtitle of my talk is Promoting 22 00:02:10.160 --> 00:02:13.440 youth climate activism in formal education. 23 00:02:13.440 --> 00:02:19.080 And the notion of Utopia is, is important in this respect 24 00:02:19.080 --> 00:02:22.280 because we, we need to make bold initiatives. 25 00:02:22.280 --> 00:02:29.040 We need to propose alternatives that are somehow radically different from, 26 00:02:29.040 --> 00:02:33.680 from the present way of way of living and organising, organising activity 27 00:02:33.680 --> 00:02:38.960 in, in, in municipalities, in, in societies. 28 00:02:38.960 --> 00:02:47.280 I start with the idea of of utopia and and why it's needed in this 29 00:02:47.280 --> 00:02:49.920 contemporary ages. Where does it come from? 30 00:02:49.920 --> 00:02:59.240 And from there I proceed to discuss some methodological 31 00:02:59.240 --> 00:03:07.400 ideas for research in education, designing learning environments, designing pedagogy. 32 00:03:07.400 --> 00:03:12.960 And in the third part of my talk, I will give examples from the 33 00:03:12.960 --> 00:03:19.280 work we are doing in those innovative schools. 34 00:03:19.280 --> 00:03:21.960 The word utopia. 35 00:03:21.960 --> 00:03:27.440 I think the idea of utopia can be found in in many, many cultures and and it's not 36 00:03:27.440 --> 00:03:34.680 only Western idea, but the word itself is an artificial word coined by the author 37 00:03:34.680 --> 00:03:43.040 Thomas More in his fictional novel, which was titled 38 00:03:43.040 --> 00:03:45.220 Utopia. 39 00:03:45.220 --> 00:03:53.000 And it was situated in faraway, faraway imagined island where things would be better 40 00:03:53.000 --> 00:04:01.640 than in the current time Society of of his time in the 16th century and utopia. 41 00:04:01.640 --> 00:04:07.840 And the word is kind of word play between Greek words autopos, which means good, 42 00:04:07.840 --> 00:04:15.800 which means good place, and autopos which means no place or nowhere. 43 00:04:15.800 --> 00:04:23.120 So there is this irrevocable tension in the concept of utopia that it inherently 44 00:04:23.120 --> 00:04:29.200 something better, but it's at the same time impossible. 45 00:04:29.200 --> 00:04:34.080 And my colleague Keola Kala, who is in our research group, who is 46 00:04:34.080 --> 00:04:39.240 philosopher, has done excellent PhD dissertation on the history 47 00:04:39.240 --> 00:04:44.200 of the notion of utopia in European culture. 48 00:04:44.200 --> 00:04:52.640 And, and he claims that in Morse age, age before the time of Enlightenment, utopias 49 00:04:52.640 --> 00:05:00.320 used to be situated in far away spaces, islands and later like in space and so forth. 50 00:05:00.320 --> 00:05:09.280 However, later through the Enlightenment and through the kind of conquest 51 00:05:09.280 --> 00:05:17.880 of the whole world by Europeans and all those like expeditions, the 52 00:05:17.880 --> 00:05:26.080 geographical space became kind of more or less known and utopia started to be situated in the future. 53 00:05:26.080 --> 00:05:34.920 So there have become the idea that future would be better than the present day and enlightenment 54 00:05:34.920 --> 00:05:44.160 and modernity would be in research as utopian projects in this sense. 55 00:05:44.160 --> 00:05:50.840 So here are couple of other examples of situating utopia in somewhere 56 00:05:50.840 --> 00:05:55.800 else geographically like the Garden of Eden in the Christian religion 57 00:05:55.800 --> 00:06:04.880 or the famous novel A Modern Utopia by by Wells. 58 00:06:04.880 --> 00:06:12.960 However, this idea, modern idea of like better future, it became 59 00:06:12.960 --> 00:06:21.160 introduced after the Second World War and people lost that lost their faith 60 00:06:21.160 --> 00:06:27.960 in these great narratives and and and ideas that we we would kind of come together around 61 00:06:27.960 --> 00:06:36.040 single utopian future with the fall of the Soviet Union, with the fall of Nazism. 62 00:06:36.040 --> 00:06:44.560 But I at the same time, I would say that capitalism consider like experiments in Chile and other 63 00:06:44.560 --> 00:06:50.960 experiments which kind of wanted to implement capitalism in its purest forms. 64 00:06:50.960 --> 00:06:56.880 It's also based on beliefs and ideas of about future and 65 00:06:56.880 --> 00:07:01.400 about about better world and and about human. 66 00:07:01.400 --> 00:07:05.120 So many, many things that are not inherently considered 67 00:07:05.120 --> 00:07:10.440 as utopian are actually utopian. 68 00:07:10.440 --> 00:07:19.160 And, and with the collapse of the Berlin Wall 69 00:07:19.160 --> 00:07:27.480 in the the 1980s, in the end of 1980s, there became this 70 00:07:27.480 --> 00:07:37.120 ideas that history has ended, that the liberal democracy has won 71 00:07:37.120 --> 00:07:47.080 and, and we as humanity would have already kind of arrived in sort of sort of utopia. 72 00:07:47.080 --> 00:07:49.220 I think it's very important. 73 00:07:49.220 --> 00:07:54.920 Although utopia concept is often associated with kind of left wing utopia, as many 74 00:07:54.920 --> 00:08:00.800 socialism through many writers in sociology, I think it's conceptually important 75 00:08:00.800 --> 00:08:09.320 to detach utopia from any specific content such as socialism. 76 00:08:09.320 --> 00:08:15.680 The Ruth Levitas British sociologist who my work use in my work who is 77 00:08:15.680 --> 00:08:23.760 socialist herself, is making this argument because in that case 78 00:08:23.760 --> 00:08:32.120 it becomes possible to question ideas that utopia is dead. 79 00:08:32.120 --> 00:08:35.640 We don't have any utopias any longer. 80 00:08:35.640 --> 00:08:42.320 However, we can expose utopian thinking in very commonplace ideas which 81 00:08:42.320 --> 00:08:49.000 kind of are naturalised as pragmatic or common sense. 82 00:08:49.000 --> 00:08:57.720 And more recently we have this, 83 00:08:57.720 --> 00:09:04.800 what some people call the crisis era, I think most notably the the climate emergency. 84 00:09:04.800 --> 00:09:12.440 Let me see if I have, I don't, I don't have the pictures here, but but also the, 85 00:09:12.440 --> 00:09:19.920 it can be considered to start from the financial crisis of 2008. 86 00:09:19.920 --> 00:09:26.320 And then we have had multiple political crisis and the health crisis and so forth. 87 00:09:26.320 --> 00:09:32.920 So it seems that the discussion about the end of history has by Francis 88 00:09:32.920 --> 00:09:38.440 Fukuyama, who was the author from, I think he's from University of Stanford 89 00:09:38.440 --> 00:09:43.000 who wrote this famous book about end of history. 90 00:09:43.000 --> 00:09:51.080 We have started to question these notions in the global N 91 00:09:51.080 --> 00:10:00.840 again and considering that in fact probably we need alternatives 92 00:10:00.840 --> 00:10:03.680 and radical alternatives. 93 00:10:03.680 --> 00:10:08.520 And I would like to make a comment also on the Nazism 94 00:10:08.520 --> 00:10:17.120 and and also kind of Soviet Union. 95 00:10:17.120 --> 00:10:24.000 I think those historical developments contributed to the idea that utopia is not 96 00:10:24.000 --> 00:10:32.400 only unrealistic, which is often used pejorative idea, but it's also dangerous 97 00:10:32.400 --> 00:10:38.080 that this revolves around single idea and if you disagree, you are silenced 98 00:10:38.080 --> 00:10:42.200 or maybe even put to a prison camp or put to death. 99 00:10:42.200 --> 00:10:48.720 So so there was there were many decays that people in the global 100 00:10:48.720 --> 00:10:54.720 N were not so enthusiastic about utopia. 101 00:10:54.720 --> 00:11:03.120 However, in my talk, I will discuss how we can and we should reconceptualize utopia because those 102 00:11:03.120 --> 00:11:09.040 ideas rely on the modern understanding of future, that of utopia that we are. 103 00:11:09.040 --> 00:11:12.360 We are heading towards better future and and have this kind of 104 00:11:12.360 --> 00:11:16.120 single, single idea of of better, better world. 105 00:11:16.120 --> 00:11:20.480 But I will get to this soon. 106 00:11:20.480 --> 00:11:25.320 And I have been now discussing the idea of global north. 107 00:11:25.320 --> 00:11:32.160 And then this is conference on global education, global ideas. 108 00:11:32.160 --> 00:11:38.920 Although the concept of utopia comes from as term comes from the European heritage, 109 00:11:38.920 --> 00:11:43.960 I think that it's it's very important idea in every culture. 110 00:11:43.960 --> 00:11:48.320 And I think this climate movement, especially the youth 111 00:11:48.320 --> 00:11:52.840 has been very global in this understanding. 112 00:11:52.840 --> 00:12:00.880 And and if you think about like countries in the global N whose utopias get space, 113 00:12:00.880 --> 00:12:07.840 whose utopias are amplified in the public discussion, it has been mainly European males. 114 00:12:07.840 --> 00:12:14.000 But these ideas are partly also related to the modern ideas of utopia and have been recently, 115 00:12:14.000 --> 00:12:22.080 recently, and not only so recently questioned like with feminist utopias 116 00:12:22.080 --> 00:12:30.200 and also also some people such as the colonialist, what Endura Sosa Santos 117 00:12:30.200 --> 00:12:38.040 is making the argument that actually European critical theory has exhausted itself and new 118 00:12:38.040 --> 00:12:45.680 ideas are not actually coming from global N, but from other parts of the world. 119 00:12:45.680 --> 00:12:51.720 And here I would like to to point this like youth climate activist 120 00:12:51.720 --> 00:12:55.120 movement, because I think that that's really out. 121 00:12:55.120 --> 00:13:02.520 I think the global movement, because the climate crisis itself is global crisis, it's affecting 122 00:13:02.520 --> 00:13:10.280 people disproportionately differently in different parts of the world. 123 00:13:10.280 --> 00:13:16.320 But also noteworthy with the youth climate movement is as it's utopian in 124 00:13:16.320 --> 00:13:22.960 the sense of striving towards better worlds, it's utopian, but it's also 125 00:13:22.960 --> 00:13:27.720 led by youth, young people, even school aged children. 126 00:13:27.720 --> 00:13:33.280 And, and probably this is the first time in the world history that that so young 127 00:13:33.280 --> 00:13:40.000 people have become like historical agents at the world world stage. 128 00:13:40.000 --> 00:13:45.640 So with these ideas in mind, I'd like to offer rationale 129 00:13:45.640 --> 00:13:50.560 for studying this as an educational idea. 130 00:13:50.560 --> 00:13:59.120 So how how this crisis era, and in particular the climate crisis, the ecological 131 00:13:59.120 --> 00:14:06.880 crisis, how it really positions the youth in different manner with agency. 132 00:14:06.880 --> 00:14:13.760 I used the notion of agency, which is willingness and capability to act to bone 133 00:14:13.760 --> 00:14:18.640 your circumstances and not just like reproduce but change things. 134 00:14:18.640 --> 00:14:26.760 So it positions youth in, in, in, in very 135 00:14:26.760 --> 00:14:34.800 interesting ways, in, in relation to the curriculum and in, in relation to the world and in relation to 136 00:14:34.800 --> 00:14:38.720 adults. So all, all learning is intergenerational. 137 00:14:38.720 --> 00:14:43.840 I think learning about climate crisis, learning to act upon climate 138 00:14:43.840 --> 00:14:49.800 crisis is intergenerational in a in specific way that that becomes 139 00:14:49.800 --> 00:14:54.680 theoretically interesting for research. 140 00:14:54.680 --> 00:14:59.960 OK, I mentioned Ruth Levitas, who is British sociologist. 141 00:14:59.960 --> 00:15:08.040 She has done terrific work in reconceptualizing utopia research in its history, in in the 142 00:15:08.040 --> 00:15:16.280 tradition of sociology and and she proposes this new definition of utopia. 143 00:15:16.280 --> 00:15:21.760 That is, the core of utopia is the desire for being otherwise individually 144 00:15:21.760 --> 00:15:24.520 and collectively, subjectively and objectively. 145 00:15:24.520 --> 00:15:28.040 Its expressions explore and bring to debate the potential 146 00:15:28.040 --> 00:15:31.680 contents and contexts of human flourishing. 147 00:15:31.680 --> 00:15:36.040 It is thus better understood such method than goal. 148 00:15:36.040 --> 00:15:41.680 I would like to point few points in this very, very interesting definition. 149 00:15:41.680 --> 00:15:47.400 First of all, utopias are not only like cognitive in the 150 00:15:47.400 --> 00:15:49.560 sense that we would like visualise it. 151 00:15:49.560 --> 00:15:59.560 It very importantly involves the idea of emotion like desire and hope 152 00:15:59.560 --> 00:16:05.920 and and another point I want to highlight here is the idea of exploration. 153 00:16:05.920 --> 00:16:10.920 So rather than positing the better world and imposing it on others, 154 00:16:10.920 --> 00:16:18.400 this notion of utopia is much more tentative. 155 00:16:18.400 --> 00:16:23.000 It's about exploring and debating in democratic dialogue. 156 00:16:23.000 --> 00:16:30.720 So it addresses the critique of utopia being being dangerous, and it also brings to question 157 00:16:30.720 --> 00:16:36.800 the idea of human flourishing and rather have a single idea of human flourishing, such as 158 00:16:36.800 --> 00:16:42.720 involved, for example, in the happiness indexes that are being used. 159 00:16:42.720 --> 00:16:48.000 It brings the idea of human flourishing to debate what do we mean like good life, 160 00:16:48.000 --> 00:16:53.160 what we mean good by good society, what we mean by good world. 161 00:16:53.160 --> 00:16:59.120 And finally, it's in the title of her book Utopia as Method. 162 00:16:59.120 --> 00:17:07.000 So essentially you talk as something that we all the time discussed rather than posting 163 00:17:07.000 --> 00:17:14.760 as single goal, have like plural goal goals and have this kind of debate. 164 00:17:14.760 --> 00:17:19.920 And like I said, in terms of content, not associating it with single idea, 165 00:17:19.920 --> 00:17:25.520 for example, socialism, but rather exposing utopian goals. 166 00:17:25.520 --> 00:17:34.400 Also in the pretty mainstream ideas like meritocracy or, or the idea of, of growth 167 00:17:34.400 --> 00:17:43.200 and and the reduction of debt as an, as an, as goal or or that like full employability. 168 00:17:43.200 --> 00:17:47.040 Although from some perspectives those are all good ideas, but 169 00:17:47.040 --> 00:17:49.760 on other perspectives they are questionable. 170 00:17:49.760 --> 00:17:55.200 So, so we should expose those ideas as, as, as alternatives and rather 171 00:17:55.200 --> 00:17:59.040 not naturalised and, and bring those in debate. 172 00:17:59.040 --> 00:18:04.520 And in some of our research with high schools in Finland, we have found 173 00:18:04.520 --> 00:18:12.960 out that that the teachers tell us that in Finland, education 174 00:18:12.960 --> 00:18:16.240 is not so much about like alternatives of future. 175 00:18:16.240 --> 00:18:21.520 It's rather about how the world is or how the world has been in the past, 176 00:18:21.520 --> 00:18:26.600 not how it could be or should be or or or so forth. 177 00:18:26.600 --> 00:18:33.840 And so regarding the pedagogical potential of Ethiopia, I argue that there there will be lot 178 00:18:33.840 --> 00:18:42.360 of scope for transforming education in this crisis period to this kind of ideas. 179 00:18:42.360 --> 00:18:48.320 And maybe you education in the global North has been shaped by the idea of enlightenment 180 00:18:48.320 --> 00:18:55.200 with the idea idea that we are heading towards clear better future rather than 181 00:18:55.200 --> 00:19:01.520 like continuous discussion in the globalised world between different world views 182 00:19:01.520 --> 00:19:07.960 and between different thought traditions and between adults and youth about 183 00:19:07.960 --> 00:19:12.160 about ideas of better life. 184 00:19:12.160 --> 00:19:20.040 And I started with the notion by referring to my colleague Kayla Kala's work. 185 00:19:20.040 --> 00:19:23.880 He said that utopias were first situated in Ireland and 186 00:19:23.880 --> 00:19:26.160 far away in places then in the future. 187 00:19:26.160 --> 00:19:31.720 But in the crisis era that we are currently living in in Europe and North America, and 188 00:19:31.720 --> 00:19:40.200 I think the whole world is is that the utopia 189 00:19:40.200 --> 00:19:48.440 becomes much more tentative, aligning with with Levita's work as he, he calls it counter 190 00:19:48.440 --> 00:19:55.480 logical practise as not as like clear a clear alternative that that everyone in the 191 00:19:55.480 --> 00:20:03.040 whole world should should do, but rather as as experimenting with different ways of of doing. 192 00:20:03.040 --> 00:20:09.760 And just recap of Levita's notion of utopia, which forms the the one 193 00:20:09.760 --> 00:20:13.960 of the foundations of my own work and with colleagues. 194 00:20:13.960 --> 00:20:19.960 Utopia is reflexive, it's provisional, it's dialogical and and 195 00:20:19.960 --> 00:20:23.880 it's not blueprint or it might be blueprint. 196 00:20:23.880 --> 00:20:27.040 It involves goals, but like in plural form that you 197 00:20:27.040 --> 00:20:30.520 have multiple ideas which are debated. 198 00:20:30.520 --> 00:20:35.400 And I have done book review of this in the journal Mind, Culture and Activity. 199 00:20:35.400 --> 00:20:37.200 You can. 200 00:20:37.200 --> 00:20:43.160 You can have look at it as well, but I recommend you look at the Book of Levitas. 201 00:20:43.160 --> 00:20:50.800 Another important theorist of utopia is the sociologist Eric Ullen 202 00:20:50.800 --> 00:20:56.640 Bright, who passed away recently unfortunately. 203 00:20:56.640 --> 00:21:02.480 And also I used the notion of concrete utopias from Eros Block. 204 00:21:02.480 --> 00:21:10.520 So utopias should be associated with varied contents, but also with varied forms. 205 00:21:10.520 --> 00:21:13.880 So it's not only novel or film, but it can also be 206 00:21:13.880 --> 00:21:19.920 practise, it can be ways of doing things. 207 00:21:19.920 --> 00:21:27.760 And with these ideas, concrete utopias are contrasted with abstract utopias which express 208 00:21:27.760 --> 00:21:33.480 desire, which are not grounded in the real change possibilities of the world. 209 00:21:33.480 --> 00:21:37.440 Like the you can consider like the travel to moon. 210 00:21:37.440 --> 00:21:42.800 It was first abstract utopia for many centuries and gradually it was transformed 211 00:21:42.800 --> 00:21:46.600 into hope in the idea that it would actually be realised. 212 00:21:46.600 --> 00:21:49.880 And with the with the technology coming, it became concrete 213 00:21:49.880 --> 00:21:53.920 utopia and then a reality that we are doing. 214 00:21:53.920 --> 00:21:58.000 So there is this dialectic between abstract and concrete utopias. 215 00:21:58.000 --> 00:22:02.840 So concrete utopias, according to Eros Bloch, the German philosopher, leveraged 216 00:22:02.840 --> 00:22:07.440 actual potential for change in the existing activity. 217 00:22:07.440 --> 00:22:09.760 And it's related with home. 218 00:22:09.760 --> 00:22:18.760 And my focus is also not on this grand utopias of modernity, but rather more modest utopias 219 00:22:18.760 --> 00:22:24.520 which are contrasted to comprehensive visions for reconstituting society. 220 00:22:24.520 --> 00:22:28.400 So what would be the the role of utopia in schools? 221 00:22:28.400 --> 00:22:34.640 So right, talk about institutional innovations in educational. 222 00:22:34.640 --> 00:22:38.760 Well, he didn't talk so much about educational settings, 223 00:22:38.760 --> 00:22:41.040 but I'm talking about educational settings. 224 00:22:41.040 --> 00:22:45.920 So there's institutional innovations which are crucial in preparing societies 225 00:22:45.920 --> 00:22:49.720 for more comprehensive and far reaching transformations. 226 00:22:49.720 --> 00:22:57.800 And he used the notion of real utopias which are considered as weigh stations so that 227 00:22:57.800 --> 00:23:03.160 these new innovations are implemented in small scale in varied forms. 228 00:23:03.160 --> 00:23:09.680 And together they helped to move to us like a more far reaching changes in societies. 229 00:23:09.680 --> 00:23:14.880 And he gave some examples of participatory city planning from Porto Alegre, Brazil. 230 00:23:14.880 --> 00:23:21.800 Then Wikipedia, universal basic income always, like for example, Wikipedia, it's 231 00:23:21.800 --> 00:23:25.400 dictionary, but its meaning, it's not a dictionary, but it gets its meaning 232 00:23:25.400 --> 00:23:29.240 from the utopian vision of, of free exchange of knowledge. 233 00:23:29.240 --> 00:23:32.120 And by its very existence it's providing existence. 234 00:23:32.120 --> 00:23:39.360 Proof that these are not like unrealistic ideas, but actually these are something that 235 00:23:39.360 --> 00:23:46.720 although seemingly impossible, they can be implemented and made to work. 236 00:23:46.720 --> 00:23:52.920 But the notion with levitas that these are provisional, we should treat them as 237 00:23:52.920 --> 00:24:00.720 provisional and examine, examine their viability, examine their achievability, and 238 00:24:00.720 --> 00:24:08.600 be prepared to to admit that some some of it doesn't work. 239 00:24:08.600 --> 00:24:14.320 I'm using cultural historical activity theory in my research and Utopia has been 240 00:24:14.320 --> 00:24:19.040 taken up not only by me and my colleagues, but also some other researchers like 241 00:24:19.040 --> 00:24:24.800 Anne Lisa Sun Nino from University of Tampere, who is studying the Housing First 242 00:24:24.800 --> 00:24:32.680 project in Finland in which there is a relatively radical idea that homelessness 243 00:24:32.680 --> 00:24:37.800 is best treated by giving people an apartment. 244 00:24:37.800 --> 00:24:44.680 And it's world famous having get very good results, but it's not perfect. 245 00:24:44.680 --> 00:24:50.520 And Chris Gutierrez from University of Berkeley, with whom I'm also collaborating, they 246 00:24:50.520 --> 00:24:55.720 had this migrant student Leadership Institute near University of California, Los Angeles, 247 00:24:55.720 --> 00:25:03.800 where they brought like youth and children of, 248 00:25:03.800 --> 00:25:12.080 of farmers with Mexican origin and other immigrant immigrants who were very poor in the area. 249 00:25:12.080 --> 00:25:17.560 Like to, to, to summer camp to prepare them for the university. 250 00:25:17.560 --> 00:25:23.000 And, and, and challenging these like beliefs about these, these young students 251 00:25:23.000 --> 00:25:28.160 and that they would not be worth studying in the university. 252 00:25:28.160 --> 00:25:32.640 But rather than having utopian vision that that these these young students 253 00:25:32.640 --> 00:25:38.200 would also have strong potential to excel and and they they had the summer 254 00:25:38.200 --> 00:25:46.560 camps, summer camps and 11 crucial inside here was to show that the diverse 255 00:25:46.560 --> 00:25:51.480 forms and the variety of the idea of of utopia. 256 00:25:51.480 --> 00:25:56.080 Just one example was when these students coming to the 257 00:25:56.080 --> 00:25:59.680 campus where kind of used to racist tones. 258 00:25:59.680 --> 00:26:05.240 They were like, you know, total that you don't Bill belong here in the campus and 259 00:26:05.240 --> 00:26:11.040 and they used lot of drama and these kind of embodied activities. 260 00:26:11.040 --> 00:26:17.960 And they, like said, now we are work walking from here to there with 261 00:26:17.960 --> 00:26:22.720 our straight backs and just like proud of ourselves. 262 00:26:22.720 --> 00:26:27.400 So kind of this embodied gesture of having us back straight rather than looking 263 00:26:27.400 --> 00:26:33.320 to the ground could be considered as like utopian moment. 264 00:26:33.320 --> 00:26:38.560 We have recently rolled paper which will be published very soon 265 00:26:38.560 --> 00:26:44.200 in the few next few weeks about utopia methodology as using utopia 266 00:26:44.200 --> 00:26:48.600 research methodology and design based research. 267 00:26:48.600 --> 00:26:53.800 And this this is forming the basis of my work. 268 00:26:53.800 --> 00:27:01.000 So then the focus is on culturally organised activities in the institutional settings 269 00:27:01.000 --> 00:27:06.320 and wider socio historical cultural context as units of analysis. 270 00:27:06.320 --> 00:27:11.760 Utopia and disaster are studied in the process of their enactment and formation. 271 00:27:11.760 --> 00:27:17.120 We use this cultural historical activity theory for that to not only study examples 272 00:27:17.120 --> 00:27:23.840 of utopia, but also how they came about and how they how they evolve. 273 00:27:23.840 --> 00:27:30.000 And the focus here is on the live course of activities embodying the utopian designs. 274 00:27:30.000 --> 00:27:35.120 We study the development of these activities at varying levels of inclusives 275 00:27:35.120 --> 00:27:37.960 and mutual interchange at the intersecting time scales. 276 00:27:37.960 --> 00:27:44.480 So we try to study them when they start and how they evolve. 277 00:27:44.480 --> 00:27:52.040 And even we give examples of following utopian innovations across decades 278 00:27:52.040 --> 00:27:57.120 and, and also studying when they die because eventually all, all these 279 00:27:57.120 --> 00:28:01.720 are going to kind of turn down as things change. 280 00:28:01.720 --> 00:28:08.840 And and by studying also how they how they lose their energy and how those resources become 281 00:28:08.840 --> 00:28:15.640 reallocated to other activities, we can understand the contexts, which are the educational 282 00:28:15.640 --> 00:28:22.880 contexts, which are like supporting or inhibiting the issues obvious. 283 00:28:22.880 --> 00:28:28.120 And we used the metaphor of the Firefly. 284 00:28:28.120 --> 00:28:32.880 There is lot of critical research on education reforms. 285 00:28:32.880 --> 00:28:39.400 One foremost names here are the educational historians type in Cuban who said that educational 286 00:28:39.400 --> 00:28:44.280 reforms may look successful when judged soon after adoption, but in fact they may turn 287 00:28:44.280 --> 00:28:48.840 out to be fireflies flickering brightly but soon fading. 288 00:28:48.840 --> 00:28:54.000 So they were quite pessimistic about any any kind of radical change in education. 289 00:28:54.000 --> 00:28:57.640 So and we take the notion of Firefly as metaphor, but 290 00:28:57.640 --> 00:29:00.000 have more optimistic content for that. 291 00:29:00.000 --> 00:29:04.920 So how could we create conditions for and sustaining the potential 292 00:29:04.920 --> 00:29:07.960 radical content of the utopian design? 293 00:29:07.960 --> 00:29:13.240 First you create Firefly, then you seek to create the Firefly that casts 294 00:29:13.240 --> 00:29:19.720 his light for as long as it's probably fed and cared for, so that those educational 295 00:29:19.720 --> 00:29:24.760 designs, which we as researchers implement together with the practitioners, 296 00:29:24.760 --> 00:29:27.920 they would persist even after we leave. 297 00:29:27.920 --> 00:29:32.840 And that's quite tall order. 298 00:29:32.840 --> 00:29:40.880 It's difficult goal because utopian designs also tend to be assimilated to 299 00:29:40.880 --> 00:29:44.640 their environments and we've used the notion of domestication. 300 00:29:44.640 --> 00:29:47.640 I hope to give couple of examples soon. 301 00:29:47.640 --> 00:29:56.080 So in the paper we analyse utopian at different stages in goal formation 302 00:29:56.080 --> 00:30:02.520 and then implementing utopian, designing a new country in new context and 303 00:30:02.520 --> 00:30:07.080 also sustainability over the long haul, like over decades. 304 00:30:07.080 --> 00:30:10.520 If, if there is seldom a possibility to, to organise 305 00:30:10.520 --> 00:30:13.080 such and fund such research projects. 306 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, 307 00:30:20.800 --> 00:30:26.640 I want to follow the work of these teachers and work with them and, and see how all these activities 308 00:30:26.640 --> 00:30:33.000 are, are developing so that we don't implement just like one project or one course, which is 309 00:30:33.000 --> 00:30:38.360 ending, but rather trying to provide some sustainability. 310 00:30:38.360 --> 00:30:48.800 And you can see some of the research questions we, we used in the paper. 311 00:30:48.800 --> 00:30:54.600 So to to recap the utopian methodology, it's very it's kind of meta 312 00:30:54.600 --> 00:30:59.440 term that you can like use many different kinds of design based research, 313 00:30:59.440 --> 00:31:06.840 such as the change laboratory or other others. 314 00:31:06.840 --> 00:31:09.520 But but you attend to these general principles. 315 00:31:09.520 --> 00:31:13.920 So you create conditions for sustaining and regenerating to Ethiopian gold 316 00:31:13.920 --> 00:31:19.000 explicitly and to guard against it becoming domesticated. 317 00:31:19.000 --> 00:31:24.240 For example, we discussed actually equity and racism in this paper. 318 00:31:24.240 --> 00:31:32.880 So we discussed the case when racism is raised for discussion in 319 00:31:32.880 --> 00:31:34.680 kindergarten context. 320 00:31:34.680 --> 00:31:38.440 But eventually you don't talk about like addressing the racism in the, in the 321 00:31:38.440 --> 00:31:43.120 staff and in the in the neighbourhood, but rather you start to talk about equity 322 00:31:43.120 --> 00:31:47.040 in terms of like children being nice to each other. 323 00:31:47.040 --> 00:31:49.880 And, and it's very hard to challenge the status quo 324 00:31:49.880 --> 00:31:52.880 and, and challenge the power relations. 325 00:31:52.880 --> 00:31:56.360 But how you talk everything, you explicitly tackle that that 326 00:31:56.360 --> 00:31:59.320 goal and, and try to keep that, that alive. 327 00:31:59.320 --> 00:32:02.840 And then you exam and the recording challenge is to viability and 328 00:32:02.840 --> 00:32:06.720 achievability of utopian design in its learning ecology that emerged 329 00:32:06.720 --> 00:32:09.800 for observation over multiple time scales. 330 00:32:09.800 --> 00:32:17.840 So this is kind of an orientation to understand utopian designs and how they 331 00:32:17.840 --> 00:32:24.680 how they live in environments over time and and each of the time scales like looking at them 332 00:32:24.680 --> 00:32:32.640 moment to moment, how they are enacted, how they start and over like years and over decades. 333 00:32:32.640 --> 00:32:36.520 With all these different time scales, you get like different, different insight. 334 00:32:36.520 --> 00:32:41.480 And the final one, the self critic and collaborative redesign for new iteration. 335 00:32:41.480 --> 00:32:48.440 Levitas idea that utopia should be provisional rather than like given blueprints 336 00:32:48.440 --> 00:32:54.440 that you also be relatively transparent and open about the problems of your 337 00:32:54.440 --> 00:33:00.640 your design and why why it failed and assuming that it will ultimately fail 338 00:33:00.640 --> 00:33:03.280 and then studying why it why it failed. 339 00:33:03.280 --> 00:33:07.560 And that gives us important information about the ideas and 340 00:33:07.560 --> 00:33:09.960 about the contexts like educational settings. 341 00:33:09.960 --> 00:33:12.200 And we try to implement, implement them. 342 00:33:12.200 --> 00:33:17.240 We are fairly generous in our self criticism in that in that paper. 343 00:33:17.240 --> 00:33:23.480 OK, So moving to couple of concrete examples. 344 00:33:23.480 --> 00:33:28.280 If I think I couldn't start at 7 at 2:00. 345 00:33:28.280 --> 00:33:33.400 So if it's possible I can, we'll talk still like 10 minutes. 346 00:33:33.400 --> 00:33:39.240 In this project, we post three or four objectives, XML and the pedagogical potential of the 347 00:33:39.240 --> 00:33:44.800 concept of concrete utopia to support diverse youth in envisioning alternative futures and 348 00:33:44.800 --> 00:33:50.760 enacting them in the present and developing pedagogical model for fostering youth agency and 349 00:33:50.760 --> 00:33:56.600 climate activism based on the concept of concrete utopias, examine the feasibility and achievability 350 00:33:56.600 --> 00:33:59.120 of this model in formal education settings. 351 00:33:59.120 --> 00:34:03.400 So they're kind of concrete and realities utopias. 352 00:34:03.400 --> 00:34:07.920 They are not just like ideas, but we actually with the youth, we try to put them 353 00:34:07.920 --> 00:34:13.520 into practise and examine whether whether they work and why. 354 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 355 00:34:17.680 --> 00:34:22.080 students learning and agency development through their engagement in envisioning and building 356 00:34:22.080 --> 00:34:27.360 concrete utopias and advanced empirically grounded understanding of the ethical and political 357 00:34:27.360 --> 00:34:29.960 dimensions of learning, agency and pedagogy. 358 00:34:29.960 --> 00:34:34.640 So when you challenge the naturalised ideas of utopia and bring 359 00:34:34.640 --> 00:34:38.480 them to debate, it's considered political often. 360 00:34:38.480 --> 00:34:41.960 And and then there are kind of limits for the teachers, what they can can 361 00:34:41.960 --> 00:34:47.040 do because they are expected to enforce the kind of given ideas about about 362 00:34:47.040 --> 00:34:51.800 world, about society, about life, about humanity. 363 00:34:51.800 --> 00:34:57.160 Yeah, but I argue that learning, teaching is inherently 364 00:34:57.160 --> 00:35:00.400 political and that's kind of truism. 365 00:35:00.400 --> 00:35:08.480 And and at this stage, it's our political mission to to discuss those 366 00:35:08.480 --> 00:35:10.280 alternatives. 367 00:35:10.280 --> 00:35:15.080 But it introduces tensions in the field teachers might feel uncomfortable. 368 00:35:15.080 --> 00:35:18.320 So I think it's becomes important to to also research those 369 00:35:18.320 --> 00:35:20.440 empirically, those what are those tensions? 370 00:35:20.440 --> 00:35:24.440 What is possible and, and, and study in different places, like we 371 00:35:24.440 --> 00:35:28.640 study in rural areas and in the metropolitan areas. 372 00:35:28.640 --> 00:35:36.600 OK, let's first look at this pedagogical potential with couple of examples. 373 00:35:36.600 --> 00:35:38.400 I skip this. 374 00:35:38.400 --> 00:35:43.400 I just show that we have, we're working with several schools in in South of Finland 375 00:35:43.400 --> 00:35:47.600 in collaborative partnerships with the teachers and the and the youth. 376 00:35:47.600 --> 00:35:53.960 And we also involve some youth activists and NGOs in our research. 377 00:35:53.960 --> 00:35:59.560 But here are couple of examples. 378 00:35:59.560 --> 00:36:07.240 So in autonomy upper secondary school, they have experimented 379 00:36:07.240 --> 00:36:10.240 with alternative forms of food production. 380 00:36:10.240 --> 00:36:17.440 Those, these are like what these utopias look like in practise and they have created, the teachers 381 00:36:17.440 --> 00:36:23.720 there have been creating this, what they call food learning environment. 382 00:36:23.720 --> 00:36:27.080 It's situated near the University of Technology. 383 00:36:27.080 --> 00:36:31.840 So they have opportunities to collaborate with community, what 384 00:36:31.840 --> 00:36:36.760 I call community partners, these like researchers. 385 00:36:36.760 --> 00:36:40.760 And I'm arguing that this utopian pedagogy involves community partners. 386 00:36:40.760 --> 00:36:48.080 It extends beyond the school and it's kind of learning process 387 00:36:48.080 --> 00:36:51.480 which involves multiple adults and and youth. 388 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 389 00:36:58.040 --> 00:37:05.240 lower right corner of the first picture, you can see those Ilma Peronate air portal, 390 00:37:05.240 --> 00:37:11.840 those which are forms of potatoes that don't need soil. 391 00:37:11.840 --> 00:37:16.320 They, they can kind of grow in, in thin air. 392 00:37:16.320 --> 00:37:21.880 So kind of these alternatives form forms of food and, and they have created 393 00:37:21.880 --> 00:37:28.680 biocarbon from, by collecting sticks from around the school. 394 00:37:28.680 --> 00:37:33.920 And they also created this boccacy composts and, and the teachers have been 395 00:37:33.920 --> 00:37:37.080 quite innovative in, in putting together different courses. 396 00:37:37.080 --> 00:37:40.680 It's not so easy to implement this in, in the constraints 397 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 406 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 413 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. 416 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 423 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 00:40:12.000 --> 00:40:16.360 It was still quite new and and they were. 426 00:40:16.360 --> 00:40:21.480 Scolded by some of the city planners even consider like manipulating the students. 427 00:40:21.480 --> 00:40:25.760 So you can here see how these utopian projects are challenging the 428 00:40:25.760 --> 00:40:30.800 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 432 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 434 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.