WEBVTT Kind: captions; Language: en 1 00:00:01.250 --> 00:00:10.020 Welcome everyone, Warm welcome our old and new friends and colleagues 2 00:00:10.020 --> 00:00:18.340 of our SDG4 Network people who we have been partnering with our research project Education 3 00:00:18.340 --> 00:00:28.340 for Emergencies that is now all merged into a network called GloseNet. 4 00:00:28.340 --> 00:00:32.790 Cultivating Change Through Global and Sustainable Education. 5 00:00:32.790 --> 00:00:38.750 And today this is the official opening of our GloseNet network and we hope that all of you here 6 00:00:38.750 --> 00:00:45.190 in Ruusupuisto and online will stay with us and will join our network. 7 00:00:45.190 --> 00:00:50.710 And before we get started today's event we have the pleasure to have our Dean Anna 8 00:00:50.710 --> 00:00:58.280 Maija Poikkeus to open our GloseNet network and today's guest talk. 9 00:00:58.280 --> 00:01:07.420 Sorry, 10 00:01:07.420 --> 00:01:09.840 Good morning or good day. 11 00:01:09.840 --> 00:01:15.040 I should say it's good time to start with some welcoming words. 12 00:01:15.040 --> 00:01:21.720 Very happy to see so many of you here excited to launch together this community. 13 00:01:21.720 --> 00:01:26.510 We feel that this is special occasion. 14 00:01:26.510 --> 00:01:31.350 Heidi asked me to tell little bit about the history and of course the 15 00:01:31.350 --> 00:01:36.210 the long history of of SDG4 seminar and ensure 16 00:01:36.210 --> 00:01:39.530 very many of you have been participants in that seminar. 17 00:01:39.530 --> 00:01:41.870 It has been something that we have felt at. 18 00:01:41.870 --> 00:01:46.630 It's one of the highlights of the year and it's so invigorating and 19 00:01:46.630 --> 00:01:53.450 so exciting event to sort of help people together on themes of interest 20 00:01:53.450 --> 00:01:56.350 to all of us and which are very topical. 21 00:01:56.350 --> 00:02:00.790 So I think Heidi has had the idea that for long time that we should have 22 00:02:00.790 --> 00:02:07.830 this, more the permanent, more sustainable activity, some kind of binding 23 00:02:07.830 --> 00:02:12.780 network that can sort of help us to find each other. 24 00:02:12.780 --> 00:02:20.430 So my name is Anna Maija Poikkeus working currently Dean of the faculty and I have to say that also 25 00:02:20.430 --> 00:02:26.930 in faculty, the theme of sustainability, it's many forms, cultural, social, also 26 00:02:26.930 --> 00:02:30.390 economical but also of course environmental sustainability. 27 00:02:30.390 --> 00:02:37.430 They are one of the key areas of our sort of strategy at this moment and that's 28 00:02:37.430 --> 00:02:45.630 why we have had already for some time arranged events and had 29 00:02:45.630 --> 00:02:53.830 had that sort of encouragement of feeling in part that many people are interested in the topics. 30 00:02:53.830 --> 00:03:01.380 But we would like to to have more sort of this kind of opportunities to work together. 31 00:03:01.380 --> 00:03:05.960 The acronym of GloseNet with the letter G stands for Global 32 00:03:05.960 --> 00:03:07.940 and Sustainable Education, of course. 33 00:03:07.940 --> 00:03:13.280 But if it can also remind us that our global issues, crises, conflicts and 34 00:03:13.280 --> 00:03:19.030 conditions which produce inequality, racism or injustice are not somewhere 35 00:03:19.030 --> 00:03:22.740 there, somewhere far away, They can be very close to us. 36 00:03:22.740 --> 00:03:30.880 and they are affecting our everyday lives and establishing channels for us to to connect, 37 00:03:30.880 --> 00:03:37.710 to find and share information and to build agency and initiatives around issues of importance 38 00:03:37.710 --> 00:03:46.090 is critical in order to feel that we are having an impact, that we are empowered to work 39 00:03:46.090 --> 00:03:51.690 on issues so that we can affect decision making and education. 40 00:03:51.690 --> 00:03:57.630 The slogan Education can be driver for change requires for us educators 41 00:03:57.630 --> 00:04:03.830 to have careful look also on our on our sort of own ways of doing, 42 00:04:03.830 --> 00:04:06.420 how we are teaching in our programmes, 43 00:04:06.420 --> 00:04:11.850 what is the research base that we are relying on? 44 00:04:11.850 --> 00:04:14.490 How do we choose what we focus on? 45 00:04:14.490 --> 00:04:19.300 How do we cultivate our global citizenship skills, competencies? 46 00:04:19.300 --> 00:04:26.560 How do we ensure that our students, that becoming teachers or experts have 47 00:04:26.560 --> 00:04:32.500 this multicultural, multilingual awareness and appreciation of these issues 48 00:04:32.500 --> 00:04:37.090 and the environmental and business that we do need. 49 00:04:37.090 --> 00:04:43.640 How do we make the practices of democracy, education and to to be sort of 50 00:04:43.640 --> 00:04:50.080 of lived experience and have an impact in our lives and sensitise ourselves 51 00:04:50.080 --> 00:04:53.860 to issues of sustainable living, equality and justice? 52 00:04:53.860 --> 00:05:00.320 So the GloseNet network is formed to to become home for education, 53 00:05:00.320 --> 00:05:02.760 research and action around these issues. 54 00:05:02.760 --> 00:05:10.880 These sort of like diversity of issues and its aims to strengthen like community 55 00:05:10.880 --> 00:05:18.240 which is already there but we would like to make it more visible more sort of stronger. 56 00:05:18.240 --> 00:05:22.980 We have the the yearly SDG4 seminar already, have the education for emergencies 57 00:05:22.980 --> 00:05:26.860 research and we have this critical approaches research group. 58 00:05:26.860 --> 00:05:32.140 But we have had already some discussions with the with the wisdom community 59 00:05:32.140 --> 00:05:37.280 to to be able to sort of have have a bigger impact and and connect with 60 00:05:37.280 --> 00:05:42.700 other universities and and other countries as well. 61 00:05:42.700 --> 00:05:46.050 I don't know whether you had an opportunity to participate. 62 00:05:46.050 --> 00:05:51.040 Yesterday to the annual celebration of the University of Jyväskylä, Sana 63 00:05:51.040 --> 00:05:55.720 Carpool Esther gave an eloquent speech yesterday she was the recipient 64 00:05:55.720 --> 00:05:59.040 of the yearly Science Communication award. 65 00:05:59.040 --> 00:06:03.520 She's also the editor in chief of the online publication Wisdom Letters, 66 00:06:03.520 --> 00:06:08.580 and that publication is about sustainable development, sustainability, 67 00:06:08.580 --> 00:06:10.980 transitions and planetary well-being. 68 00:06:10.980 --> 00:06:17.050 And in her speech she reminded us that action is new, demanded from all of us 69 00:06:17.050 --> 00:06:23.980 in order to maintain the diversity and well-being of the planet, but also the 70 00:06:23.980 --> 00:06:27.940 people, the inhabitants, whether animate or inanimate. 71 00:06:27.940 --> 00:06:33.200 And she sort of made the point that, well, we have to take care of our forests, 72 00:06:33.200 --> 00:06:37.420 our lakes and mountains, our species big and small. 73 00:06:37.420 --> 00:06:42.360 But action includes also practical recommendations that 74 00:06:42.360 --> 00:06:44.660 can be used in decision making, education. 75 00:06:44.660 --> 00:06:48.260 That's where we need research. 76 00:06:48.260 --> 00:06:53.940 This week there was also the publication of the news issue, issue of 77 00:06:53.940 --> 00:06:58.530 Wisdom letters and the new edited book on sustainability 78 00:06:58.530 --> 00:07:00.710 was also published yesterday. 79 00:07:00.710 --> 00:07:05.810 So there are things happening which we really want to sort of be part 80 00:07:05.810 --> 00:07:12.950 of making things sort of stronger having having this stream of 81 00:07:12.950 --> 00:07:16.530 things happening in the same direction. 82 00:07:16.530 --> 00:07:20.350 Sana Carpool suggested that maybe we should change 83 00:07:20.350 --> 00:07:23.010 the phrase from the old seminary building. 84 00:07:23.010 --> 00:07:26.850 There's on this wall, there's this kind of like banner saying that well 85 00:07:26.850 --> 00:07:32.060 we have to take care of the youth and and their best. 86 00:07:32.060 --> 00:07:39.480 And she said, well, maybe we should not only strive towards the the best future 87 00:07:39.480 --> 00:07:44.420 for our youth, but also for the planet, which I fully agree. 88 00:07:44.420 --> 00:07:48.430 But I also think that it implies that the youth that we're 89 00:07:48.430 --> 00:07:52.060 talking about are not only those closest to us. 90 00:07:52.060 --> 00:07:58.420 Our sort of responsibility extends to ensuring sustainability and better global justice 91 00:07:58.420 --> 00:08:04.830 and equality for children, youth in the world which is internal but also changing 92 00:08:04.830 --> 00:08:11.510 hopefully to become more open and I invite you all to this community. 93 00:08:11.510 --> 00:08:18.430 I'd like to see more of like shared initiatives, activities for research, development 94 00:08:18.430 --> 00:08:25.640 of educational modules also with other universities and and with this web page we 95 00:08:25.640 --> 00:08:31.060 would like to exchange these these opportunities of action. 96 00:08:31.060 --> 00:08:33.740 You have big impact. 97 00:08:33.740 --> 00:08:40.760 I extend my warmest thanks to Heidi and Kara and Jo and Mikko and and all of the team 98 00:08:40.760 --> 00:08:45.480 of people who've been already organising events are being sent there too. 99 00:08:45.480 --> 00:08:49.670 And although wonderful DEICO people and EDUMA people, I think 100 00:08:49.670 --> 00:08:54.440 that you are that the core of this kind of, 101 00:08:54.440 --> 00:09:01.060 I would say it's movement of like becoming more aware and making connections. 102 00:09:01.060 --> 00:09:10.300 So our students are very very much in this together 103 00:09:10.300 --> 00:09:15.110 and of course we have the working group for internalization at the department. 104 00:09:15.110 --> 00:09:20.660 So what I think is important what we make these links that we try to draw as 105 00:09:20.660 --> 00:09:26.440 many people along to sort of be warm inviting community. 106 00:09:26.440 --> 00:09:28.980 Thank you for all your being here. 107 00:09:28.980 --> 00:09:34.970 Now I hope that we we have a good continuation and we keep on 108 00:09:34.970 --> 00:09:37.650 having these opportunities to to come together. 109 00:09:37.650 --> 00:09:44.760 Now hand over to Heidi. Thanks. 110 00:09:44.760 --> 00:09:46.560 Thank you, Anna Maija. 111 00:09:46.560 --> 00:09:54.100 for the warm welcome and little bit about the network. 112 00:09:54.100 --> 00:09:57.900 Those of you who took part to the SDG4 seminar, 113 00:09:57.900 --> 00:10:06.780 the theme for 2022 was from Education for Emergencies to the Emergence of Education 114 00:10:06.780 --> 00:10:11.600 and kind of the emergence is also this network is something that is emerging 115 00:10:11.600 --> 00:10:17.440 from the SDG4 and also emerging from the need that we kind of need to rethink them 116 00:10:17.440 --> 00:10:21.760 Education and Anna Maija already mentioned my first name. 117 00:10:21.760 --> 00:10:25.690 I think many of you know but just in case some I'm new to somebody. 118 00:10:25.690 --> 00:10:30.850 My name is Heidi Layne and I'm senior lecturer in sustainable and global education 119 00:10:30.850 --> 00:10:36.490 in the faculty and network is never born alone like Anna Maija said 120 00:10:36.490 --> 00:10:44.530 We have our coordinator Kara here in our audience and also our today's guest talk is by 121 00:10:44.530 --> 00:10:52.930 our very good colleague Jo who is also very actively part of our network and since we started 122 00:10:52.930 --> 00:10:57.560 in the SDG4 seminar now Jo will more talk about the emergence. 123 00:10:57.560 --> 00:11:05.580 Also I would like to say this GloseNet network as it has emerged from our Education 124 00:11:05.580 --> 00:11:11.810 for Emergencies research project which is still ongoing and we are still still 125 00:11:11.810 --> 00:11:16.170 working also towards a building these websites. 126 00:11:16.170 --> 00:11:24.200 But we have this website for the network already existing and it 127 00:11:24.200 --> 00:11:31.860 has little bit of introduction and and when we were thinking about the name of this network, 128 00:11:31.860 --> 00:11:36.740 we had difficulties like how do we bring it out so that you know kind of like that it it 129 00:11:36.740 --> 00:11:43.000 is active but the name has some kind of an activity and that's how we came with the change 130 00:11:43.000 --> 00:11:46.980 And and then also I think the change means different to everybody. 131 00:11:46.980 --> 00:11:52.650 And I was thinking before today's event like and and we were also discussing about you know 132 00:11:52.650 --> 00:11:57.220 what the change is, what what is the type of change that is needed in education. 133 00:11:57.220 --> 00:12:00.930 And I believe that for many of us maybe for all of us. 134 00:12:00.930 --> 00:12:07.190 The Brazilian critical pedagogies Paul Freire is familiar to us and and and his work on the 135 00:12:07.190 --> 00:12:12.780 pedagogy of oppressed and I'm thinking about in today's world like like thinking about 136 00:12:12.780 --> 00:12:17.550 that and and the meaning behind was that he wanted to and he realised that you 137 00:12:17.550 --> 00:12:22.730 know the need for people to actually oppress others was kind of this fear that that 138 00:12:22.730 --> 00:12:29.110 if we balance out the power then those oppressed will take over the power and the oppression 139 00:12:29.110 --> 00:12:31.850 will shift to the other direction. 140 00:12:31.850 --> 00:12:35.040 We can also be oppressors in in different ways. 141 00:12:35.040 --> 00:12:38.180 We can kind of oppress and and know and 142 00:12:38.180 --> 00:12:43.610 do it and and be part of that process. 143 00:12:43.610 --> 00:12:47.410 We can also realise that it is happening, but we can 144 00:12:47.410 --> 00:12:50.750 be more passive and not reacting to it. 145 00:12:50.750 --> 00:12:56.670 We can also react but not allowing and empowering those oppressed or taking 146 00:12:56.670 --> 00:13:00.750 those oppressed with them into the action with us. 147 00:13:00.750 --> 00:13:07.330 Or we can actually work on the change so that we work together to make the change. 148 00:13:07.330 --> 00:13:11.830 And that's kind of the way how I think about the change. 149 00:13:11.830 --> 00:13:18.900 And then also the Freire's idea was that when we do the education that we try to 150 00:13:18.900 --> 00:13:25.210 educate in way that it is not about a shift of the the the power balance, but it 151 00:13:25.210 --> 00:13:32.090 is actually that we start to work together and we create this more socially 152 00:13:32.090 --> 00:13:37.850 sustainable societies, socially sustainable futures. 153 00:13:37.850 --> 00:13:45.770 And he had also dialogue as one big theme in way behind the pedagogy 154 00:13:45.770 --> 00:13:51.260 that's also I think what Jo will bring in her today's talk. 155 00:13:51.260 --> 00:13:54.460 But little intro to our website. 156 00:13:54.460 --> 00:14:00.120 Those of you who took part to the SDG4 Seminar 2022, the keynotes are already here. 157 00:14:00.120 --> 00:14:06.940 So we have here different themes on anti racism, education, eco-pedagogy, 158 00:14:06.940 --> 00:14:11.460 education in emergencies, global citizenship, peace education, pedagogical 159 00:14:11.460 --> 00:14:16.980 leadership during the times of emergencies, social inclusion and intercultural sustainability, 160 00:14:16.980 --> 00:14:20.680 well-being for and in emergencies. 161 00:14:20.680 --> 00:14:26.820 So for example if you click that open, you see Miia Saino's lecture guest lecture, 162 00:14:26.820 --> 00:14:32.360 I mean keynote for the SDG4 for 2023 seminar and you're listening. 163 00:14:32.360 --> 00:14:38.620 We have also reading resources on under each theme. 164 00:14:38.620 --> 00:14:44.540 So this is also the site developed for teachers to be used here in the 165 00:14:44.540 --> 00:14:48.900 university or in any other secondary education level or any education 166 00:14:48.900 --> 00:14:53.230 level that anybody feels that the material suits. 167 00:14:53.230 --> 00:14:58.010 So it's freely accessible to everybody, everybody. 168 00:14:58.010 --> 00:15:05.300 We have also our education for emergencies but we have these kinds of these these global innovation 169 00:15:05.300 --> 00:15:10.280 network for teaching and learning GINTL - and our Education for Emergencies. 170 00:15:10.280 --> 00:15:12.420 Our research is funded by GINTL. 171 00:15:12.420 --> 00:15:19.040 So we have also we've worked with our Indian colleagues the the idea of the Gentiles to 172 00:15:19.040 --> 00:15:24.500 to enhance and develop research and teaching collaboration with University of Jyvaäskylä 173 00:15:24.500 --> 00:15:29.980 coordinating the collaboration with India so underpins its education. 174 00:15:29.980 --> 00:15:36.910 We have also lectures by our Indian colleagues and then under the better political 175 00:15:36.910 --> 00:15:44.860 leadership we have from our education for Emergencies last spring event also 176 00:15:44.860 --> 00:15:52.570 our Indian colleagues, our full-bright fellow. 177 00:15:52.570 --> 00:16:01.290 And then we have also 178 00:16:01.290 --> 00:16:08.310 some of the the teaching materials under the anti racism education. 179 00:16:08.310 --> 00:16:13.970 We have also completed as part of this GloseNet network both 180 00:16:13.970 --> 00:16:16.870 teaching pilot with the University of Helsinki. 181 00:16:16.870 --> 00:16:20.750 So we were piloting with our EDUMA and DEICO programme and then Changing Education 182 00:16:20.750 --> 00:16:25.590 programme in the University of Helsinki and anti racism education course and 183 00:16:25.590 --> 00:16:28.750 the students are doing really excellent coursework there. 184 00:16:28.750 --> 00:16:32.190 So we are hoping that we will get the permission from the students 185 00:16:32.190 --> 00:16:34.930 to have some of the materials here online. 186 00:16:34.930 --> 00:16:38.550 So this is how our network is kind of developing. 187 00:16:38.550 --> 00:16:40.410 We are developing these websites. 188 00:16:40.410 --> 00:16:47.220 We are inviting everybody to work with us and become part of our network and 189 00:16:47.220 --> 00:16:51.930 let us know any ideas and suggestions on the on the website. 190 00:16:51.930 --> 00:16:55.720 If you want to bring something in, that is also possible now. 191 00:16:55.720 --> 00:17:08.660 I would like to welcome First Kara to introduce our today's keynote. 192 00:17:08.660 --> 00:17:13.550 Hi, my name is Kara Roni and I'm going to introduce today's speaker. 193 00:17:13.550 --> 00:17:15.570 Can you hear me clearly? 194 00:17:15.570 --> 00:17:23.440 OK, little bit closer, sorry, I'll speak it today, is Josephine 195 00:17:23.440 --> 00:17:25.240 Moate 196 00:17:25.240 --> 00:17:28.870 She sees herself as an educational researcher and teacher educator. 197 00:17:28.870 --> 00:17:34.050 But we also know her as senior lecturer in bilingual and multilingual pedagogy in the 198 00:17:34.050 --> 00:17:38.630 Department of Teacher Education here at the University of Jyväskylä. 199 00:17:38.630 --> 00:17:44.670 And among her many research interests are teacher development and the role of language 200 00:17:44.670 --> 00:17:49.710 and education, the role of Language and culture in education. 201 00:17:49.710 --> 00:17:56.400 Her work is often formed by dialogical an ecological theorisation of education, 202 00:17:56.400 --> 00:18:01.160 for example, examining the underlying values and assumptions in education, 203 00:18:01.160 --> 00:18:03.540 as we're going to hear today, I'm sure. 204 00:18:03.540 --> 00:18:08.400 And she's very enthusiastically involved in the teaching and development of many 205 00:18:08.400 --> 00:18:13.580 programmes in this faculty, including the International Masters degree programmes 206 00:18:13.580 --> 00:18:18.820 in our faculty, the Masters of Educational Sciences and the Masters of Development 207 00:18:18.820 --> 00:18:21.580 Education and International Cooperation. 208 00:18:21.580 --> 00:18:25.480 And of course, as you may have heard before, she's played an integral 209 00:18:25.480 --> 00:18:30.160 role in the SDG4 seminars that we've had in the past. 210 00:18:30.160 --> 00:18:33.600 So it's my pleasure to welcome you today, Jo. 211 00:18:33.600 --> 00:18:40.110 Please make her welcome. 212 00:18:40.110 --> 00:18:42.240 So I haven't been overly nervous until that moment. 213 00:18:42.240 --> 00:18:49.680 Then hear yourself being introduced. Yeah. 214 00:18:49.680 --> 00:19:05.120 Thank you. 215 00:19:05.120 --> 00:19:08.880 OK, so hello. So nice to see people here. 216 00:19:08.880 --> 00:19:12.840 So nice to also see people online. Thank you for coming. 217 00:19:12.840 --> 00:19:15.020 We're in this together. 218 00:19:15.020 --> 00:19:17.680 That was the title that came to mind when Heidi asked 219 00:19:17.680 --> 00:19:19.540 whether I would be willing to share today. 220 00:19:19.540 --> 00:19:23.800 And for me, somehow this in some ways it's kind of obvious statement. 221 00:19:23.800 --> 00:19:26.900 Yeah, we're in this together, but really we're in this 222 00:19:26.900 --> 00:19:29.200 together. How are we going to do this? 223 00:19:29.200 --> 00:19:31.240 How are we going to manage it? 224 00:19:31.240 --> 00:19:34.700 And so I would like to share a some pedagogical reflections on 225 00:19:34.700 --> 00:19:38.700 being inside, outside and alongside in education. 226 00:19:38.700 --> 00:19:46.780 These thoughts are partly based on my life experience of coming to Finland 26 years 227 00:19:46.780 --> 00:19:52.820 ago and realising that I am somewhere else, not least because it was Midsummer day and there 228 00:19:52.820 --> 00:19:56.940 were lots of naked people walking around the forest and I thought, where am I? 229 00:19:56.940 --> 00:20:02.520 Are we in this together and. Yes, 26 years later. 230 00:20:02.520 --> 00:20:08.580 I don't consider myself Finn, but when I go back to the UK, I'm not quite the English 231 00:20:08.580 --> 00:20:14.600 person that I was that don't quite fit in to English society there as well. 232 00:20:14.600 --> 00:20:17.740 So what does it mean is inside this outsideness? 233 00:20:17.740 --> 00:20:21.120 And I'm not offering final answers in any way, but 234 00:20:21.120 --> 00:20:22.960 hopefully that we can reflect together. 235 00:20:22.960 --> 00:20:26.730 And pedagogical reflection really draws on the notion of pedagogy, 236 00:20:26.730 --> 00:20:29.180 which is this idea of walking alongside. 237 00:20:29.180 --> 00:20:33.450 And originally it was the the slave of the household delivered the 238 00:20:33.450 --> 00:20:37.770 oldest or the son of the house to the place of learning, which in 239 00:20:37.770 --> 00:20:40.510 some ways is not positive image for educators. 240 00:20:40.510 --> 00:20:44.430 I don't mean to suggest that educators are slaves or should be. 241 00:20:44.430 --> 00:20:48.710 But on the other hand, I think this idea of accompanying somebody to 242 00:20:48.710 --> 00:20:53.620 place of learning is very important metaphor, which is educators, we can't 243 00:20:53.620 --> 00:20:56.410 guarantee we can't determine what it's learned. 244 00:20:56.410 --> 00:20:59.390 There's some kind of mystery involved in it. 245 00:20:59.390 --> 00:21:02.410 People learn things that we don't intend, and people don't 246 00:21:02.410 --> 00:21:04.630 learn things that we want them to learn. 247 00:21:04.630 --> 00:21:07.010 So there's there's this kind of mystery behind it, but 248 00:21:07.010 --> 00:21:09.830 nevertheless it's very important role. 249 00:21:09.830 --> 00:21:11.630 And there's one, Mannin says. 250 00:21:11.630 --> 00:21:14.330 It's about investing in the being and becoming of others. 251 00:21:14.330 --> 00:21:18.570 Being who you are now in this place is sufficient. 252 00:21:18.570 --> 00:21:20.570 This is a good thing. 253 00:21:20.570 --> 00:21:22.690 But it's also not the end of the story that we are also 254 00:21:22.690 --> 00:21:25.830 becoming something more along the way. 255 00:21:25.830 --> 00:21:29.630 An education has this sort of practical ethics to it. 256 00:21:29.630 --> 00:21:34.610 Often in classroom environment, educators are called to act in that moment. 257 00:21:34.610 --> 00:21:37.190 You can't say to the children, hold on, stop. 258 00:21:37.190 --> 00:21:40.390 I need to think about this and walk away and read something 259 00:21:40.390 --> 00:21:42.390 that might be inspiring and come back. 260 00:21:42.390 --> 00:21:46.210 You have to be able to act in that moment, which also means we need 261 00:21:46.210 --> 00:21:50.150 time when we can step away and think about things in order to be able 262 00:21:50.150 --> 00:21:52.990 to respond within the immediacy of the moment. 263 00:21:52.990 --> 00:21:56.230 So pedagogical reflection is a kind of careful, deliberate 264 00:21:56.230 --> 00:22:01.790 deliberation in response to the call to act. 265 00:22:01.790 --> 00:22:07.220 So my experiences partly inform this personally, but also through professional 266 00:22:07.220 --> 00:22:11.210 experiences that I've had working with some wonderful international colleagues 267 00:22:11.210 --> 00:22:14.190 and students through one of the projects names- 268 00:22:14.190 --> 00:22:17.830 In Out, it was actually inside out, outside in building bridges 269 00:22:17.830 --> 00:22:20.350 with Diversity and Teacher Education. 270 00:22:20.350 --> 00:22:26.300 And the idea was to try and encourage student teachers to find ways of working well with people 271 00:22:26.300 --> 00:22:30.370 who struggled in education, people who found themselves on the outside. 272 00:22:30.370 --> 00:22:34.640 But also to recognise that education doesn't just take place on the inside. 273 00:22:34.640 --> 00:22:39.280 There is also education that takes place outside the institutional environment 274 00:22:39.280 --> 00:22:43.340 of school or college or wherever we may be. 275 00:22:43.340 --> 00:22:47.120 This was very important project for me, interdisciplinary colleagues 276 00:22:47.120 --> 00:22:49.870 coming together, arts based methodologies. 277 00:22:49.870 --> 00:22:54.820 Some of these things will come through in this talk now and 278 00:22:54.820 --> 00:22:57.020 at the time of initiating the other project 279 00:22:57.020 --> 00:23:02.040 we recognise that the increasing diversity called on us as educators to do something 280 00:23:02.040 --> 00:23:06.550 we had to do better than we had been doing previously. 281 00:23:06.550 --> 00:23:11.150 In the meantime, there has been also the pandemic where many more people, many more 282 00:23:11.150 --> 00:23:15.670 children, have found themselves outside of school and many of these learners will 283 00:23:15.670 --> 00:23:20.270 not find their way back into school again so that they'll need the emergency has 284 00:23:20.270 --> 00:23:23.670 grown much greater, and also within Finland as well. 285 00:23:23.670 --> 00:23:29.040 There has been lot of talk recently about this decrease in learning outcomes that children 286 00:23:29.040 --> 00:23:32.590 in Finnish schools are not doing as well as they were previously doing. 287 00:23:32.590 --> 00:23:34.430 But what does that mean? 288 00:23:34.430 --> 00:23:38.730 What are we actually reading into these results? 289 00:23:38.730 --> 00:23:43.670 One of the questions I would raise about that is, is what do we expect from young people when 290 00:23:43.670 --> 00:23:50.030 we use, for example, international tests as measure of their success in school? 291 00:23:50.030 --> 00:23:54.390 I don't know about the circles that you move in, but the 15 year old boys 292 00:23:54.390 --> 00:23:58.310 that I know would not actually care very much about pizza. 293 00:23:58.310 --> 00:24:02.500 And even if you make the test part of their everyday life, they're not going 294 00:24:02.500 --> 00:24:06.110 to go into that test situation and do their best there. 295 00:24:06.110 --> 00:24:09.150 You're going to go into that test situation because they have no 296 00:24:09.150 --> 00:24:12.940 choice and they will get out as quickly as they can. 297 00:24:12.940 --> 00:24:19.850 And yet then the wider educational community hello, this screen is not sharing on Zoom. 298 00:24:19.850 --> 00:24:22.970 Can I just? 299 00:24:22.970 --> 00:24:26.190 I don't know whether I get my flow back though. 300 00:24:26.190 --> 00:24:34.430 That's OK. 301 00:24:34.430 --> 00:24:39.120 302 00:24:39.120 --> 00:24:48.380 303 00:24:48.380 --> 00:24:53.650 304 00:24:53.650 --> 00:25:01.370 305 00:25:01.370 --> 00:25:21.370 306 00:25:27.240 --> 00:25:35.820 307 00:25:35.820 --> 00:25:41.960 Sorry Yeah, mentally recapping. 308 00:25:41.960 --> 00:25:46.970 So 15 year old boys don't really care so much about pizza, 309 00:25:46.970 --> 00:25:50.790 at least the ones that I have in my life. 310 00:25:50.790 --> 00:25:56.370 And yet, we spend lot of time focusing on what they produce in the test 311 00:25:56.370 --> 00:26:00.940 rather than necessarily who and how they are in their lives. 312 00:26:00.940 --> 00:26:04.340 So what do we expect young children to young people, children, 313 00:26:04.340 --> 00:26:06.380 adults as well, to invest in education? 314 00:26:06.380 --> 00:26:12.320 And what if actually the education that we're offering them leads to some kind of resignation, 315 00:26:12.320 --> 00:26:17.100 some kind of like passivization that they actually step back from the world? 316 00:26:17.100 --> 00:26:20.160 Surely education should be about making the world bigger. 317 00:26:20.160 --> 00:26:25.680 It should be about making that connection with the world richer, opening up new possibilities 318 00:26:25.680 --> 00:26:33.100 and new opportunities, not closing them down,not pacifying them, which in turn would 319 00:26:33.100 --> 00:26:36.780 impoverish their own lives, but also the wider life. 320 00:26:36.780 --> 00:26:39.120 What it means to be in this together. 321 00:26:39.120 --> 00:26:44.040 So the underlying questions that I'm hoping by address now in these few minutes 322 00:26:44.040 --> 00:26:47.160 is how can insideness and outsideness can be understood? 323 00:26:47.160 --> 00:26:50.040 What are different ways in which it can be understood? 324 00:26:50.040 --> 00:26:54.120 How can insideness and outsideness be understood in education? 325 00:26:54.120 --> 00:26:59.100 And what does it mean to have insideness and outsideness as part of a community? 326 00:26:59.100 --> 00:27:00.980 And that brings us then to considering. 327 00:27:00.980 --> 00:27:04.710 What does alongsideness mean? 328 00:27:04.710 --> 00:27:09.570 I'm sure if I asked you, everybody could explain what outsideness means to them, 329 00:27:09.570 --> 00:27:14.140 and it might be that outsideness is very liberating experience. 330 00:27:14.140 --> 00:27:16.750 You don't have restrictions on you. You're free to move. 331 00:27:16.750 --> 00:27:22.510 You're free to do as you as you deem necessary or would like to in those moments. 332 00:27:22.510 --> 00:27:27.570 But on other occasions, outside, and this comes with great weight at a great cost. 333 00:27:27.570 --> 00:27:31.980 You don't know what is coming, but you know it is something negative. 334 00:27:31.980 --> 00:27:36.400 It has very, yeah, great weight that lands upon you. 335 00:27:36.400 --> 00:27:40.710 But of course, outsideness is very often matter of perspective where you're 336 00:27:40.710 --> 00:27:43.240 looking from, whether it's a good thing or bad thing 337 00:27:43.240 --> 00:27:45.440 in that moment. 338 00:27:45.440 --> 00:27:49.700 In the In Out project that I referred to, we invited the student teachers 339 00:27:49.700 --> 00:27:54.100 to reflect on insideness and outsideness at the start of the project, before 340 00:27:54.100 --> 00:27:56.900 they had met together and then during the project. 341 00:27:56.900 --> 00:27:59.900 And it perhaps won't surprise you to know that after the project they were 342 00:27:59.900 --> 00:28:03.870 also asked to reflect on insideness and outsideness as well. 343 00:28:03.870 --> 00:28:07.810 And at the beginning of the project they sensed they described 344 00:28:07.810 --> 00:28:10.110 insideness is that which was familiar. 345 00:28:10.110 --> 00:28:14.310 My group, my friends, my family, somewhere where we 346 00:28:14.310 --> 00:28:16.050 share the same passions and interests. 347 00:28:16.050 --> 00:28:18.470 A place of big belonging, being connected. 348 00:28:18.470 --> 00:28:26.760 This safe, assured, accepted, respected, rooted, welcome home, nice in big letters. 349 00:28:26.760 --> 00:28:29.750 Over time, thinking about insideness a little bit more, 350 00:28:29.750 --> 00:28:31.700 they began to realise that actually it was. 351 00:28:31.700 --> 00:28:34.400 insidedness is often something that's bestowed. 352 00:28:34.400 --> 00:28:38.860 It's something that's given rather than something that can be taken in. 353 00:28:38.860 --> 00:28:41.280 That way way in is needed. 354 00:28:41.280 --> 00:28:45.820 Somebody else has to open the door that this becomes possible, and it also 355 00:28:45.820 --> 00:28:53.930 makes insiders into kind of bounded or boundaried entity. 356 00:28:53.930 --> 00:28:56.730 Later on, the student teachers, many of them reflected on how 357 00:28:56.730 --> 00:28:59.590 actually insideness can be transitory thing. 358 00:28:59.590 --> 00:29:03.470 It doesn't last unendingly, It can be quite tenuous. 359 00:29:03.470 --> 00:29:05.830 The connections can break quite easily. 360 00:29:05.830 --> 00:29:09.590 They can also fight unfairly and unequally, bestow privilege. 361 00:29:09.590 --> 00:29:11.390 It can be abused. 362 00:29:11.390 --> 00:29:15.350 It's not sufficient in and of itself to always stay inside. 363 00:29:15.350 --> 00:29:17.230 Is restricted. 364 00:29:17.230 --> 00:29:21.570 It can trap and induce the adoption of inappropriate behaviour or dangerous 365 00:29:21.570 --> 00:29:25.070 habits that shouldn't be accepted without question. 366 00:29:25.070 --> 00:29:27.750 It also requires some kind of commitment. 367 00:29:27.750 --> 00:29:30.070 It's not something that can always be assumed, and in 368 00:29:30.070 --> 00:29:33.650 that way it requires ongoing reflection. What do we belong to? 369 00:29:33.650 --> 00:29:35.450 Why are we here? 370 00:29:35.450 --> 00:29:39.210 And it is also something that can be opted out of, well, 371 00:29:39.210 --> 00:29:41.190 the outsideness perspective of the student 372 00:29:41.190 --> 00:29:43.250 teachers also had richness to it. 373 00:29:43.250 --> 00:29:48.050 Initially, outsideness was presented as almost the opposite to insideness. 374 00:29:48.050 --> 00:29:53.470 So this is entering new space, new activities, new people and relationships. 375 00:29:53.470 --> 00:29:57.880 This is going outside of my comfort zone, and it was often associated actually with 376 00:29:57.880 --> 00:30:03.360 some kind of agony and exhaustion, for the first response is reduction in confidence 377 00:30:03.360 --> 00:30:07.350 that even though I'm the same person now in this new place, I don't feel like me 378 00:30:07.350 --> 00:30:15.690 anymore somehow exposure, vulnerability, feeling stressed, unwelcome, uncomfortable, 379 00:30:15.690 --> 00:30:17.870 overwhelmed, rejected, confused. 380 00:30:17.870 --> 00:30:22.990 Although some also recognised there can be peace and freedom in stepping outside 381 00:30:22.990 --> 00:30:29.380 of familiar space, again, with some more thoughtful reflections on this, they 382 00:30:29.380 --> 00:30:33.700 began to recognise the generative potential of outsideness. 383 00:30:33.700 --> 00:30:37.680 But maybe, perhaps the exhaustion is in part because of the increased awareness, 384 00:30:37.680 --> 00:30:41.800 the greater, greater consciousness that that is required when we're in new 385 00:30:41.800 --> 00:30:46.060 place, new environment, and in that way new perspectives, new opportunities, 386 00:30:46.060 --> 00:30:49.280 new reflections, new acquaintances, open up. 387 00:30:49.280 --> 00:30:52.720 It can be through these difficult experiences that we get, generate 388 00:30:52.720 --> 00:30:56.500 we, we develop greater empathy for other people. 389 00:30:56.500 --> 00:31:01.330 And it also provides an opportunity, impetus even for change and development. 390 00:31:01.330 --> 00:31:04.770 And in many of the reflections there was a sense of epiphany that this wasn't 391 00:31:04.770 --> 00:31:09.730 nice place to be, but now I see there was something of value in it. 392 00:31:09.730 --> 00:31:13.260 And this quotation here from one of the student teachers seemed to capture 393 00:31:13.260 --> 00:31:18.460 quite nicely their realisation that, for example, I myself like the feeling 394 00:31:18.460 --> 00:31:22.000 of insideness, belonging to group to feel safe. 395 00:31:22.000 --> 00:31:26.340 But sometimes in my life the experiences have been outside. 396 00:31:26.340 --> 00:31:30.520 Often these were the moments in my life which made me grow. 397 00:31:30.520 --> 00:31:34.880 So in that way, the initial sort of negativity associated with outsideness 398 00:31:34.880 --> 00:31:40.520 has different hue, different colour associated with it. 399 00:31:40.520 --> 00:31:44.990 In the project, my geographer colleague introduced framework 400 00:31:44.990 --> 00:31:49.000 from another geographer, Edward Ralph. 401 00:31:49.000 --> 00:31:54.880 This is kind of pathway that mediates the way from space to place. 402 00:31:54.880 --> 00:31:59.160 That initially existential outsideness, Ralph suggests, is feeling 403 00:31:59.160 --> 00:32:02.420 of unreadiness, non belonging, of placelessness. 404 00:32:02.420 --> 00:32:04.440 Where am I now? 405 00:32:04.440 --> 00:32:08.060 And that existential outsideness can become form of objective 406 00:32:08.060 --> 00:32:11.000 outside this kind of So what attitude? 407 00:32:11.000 --> 00:32:13.110 A kind of defensive, yeah. Why? 408 00:32:13.110 --> 00:32:14.910 Whatever 409 00:32:14.910 --> 00:32:17.810 Which can also become an incidental outsideness that you're physically 410 00:32:17.810 --> 00:32:22.770 present in place but there is no emotional attachment to it, which could 411 00:32:22.770 --> 00:32:25.280 also then become form of vicarious outsideness. 412 00:32:25.280 --> 00:32:30.420 So through for example, the arts through different kinds of activities would begin to engage 413 00:32:30.420 --> 00:32:36.180 with the place through second hand experience, which in turn can then become form of behavioural 414 00:32:36.180 --> 00:32:41.400 insideness where you're able to look around you maybe don't yet feel like you belong, but you 415 00:32:41.400 --> 00:32:47.880 can see more in this place and then become the kind of empathetic insideness which allows you 416 00:32:47.880 --> 00:32:53.580 to deliberately, deliberately be present to recognise that perhaps you have something to give 417 00:32:53.580 --> 00:33:00.040 you or something contribute, which can become lead to kind of existential insideness in which 418 00:33:00.040 --> 00:33:03.090 there is deep sense of assumed identity. 419 00:33:03.090 --> 00:33:07.510 The connection between the individual and the environment is so intense that 420 00:33:07.510 --> 00:33:13.220 it's difficult to separate the two, which perhaps explains why existential outsideness 421 00:33:13.220 --> 00:33:17.370 can be so unreal and unsettling, surreal even. 422 00:33:17.370 --> 00:33:21.560 But if your identity is so deeply rooted in place from which you were 423 00:33:21.560 --> 00:33:25.790 then taken out, especially if not by your will, and then placed somewhere 424 00:33:25.790 --> 00:33:28.870 else, you are wondering, where on earth am I? 425 00:33:28.870 --> 00:33:32.540 What can I do here? 426 00:33:32.540 --> 00:33:36.460 I found this this framework to be quite powerful actually, in in helping me to 427 00:33:36.460 --> 00:33:41.240 understand partly my experiences, but also to recognise the experiences of others, 428 00:33:41.240 --> 00:33:46.050 for example, the defensiveness of the so what attitude. 429 00:33:46.050 --> 00:33:49.190 Ralph suggests that it's through experiences we develop 430 00:33:49.190 --> 00:33:53.930 this sense of place, sense of belonging. 431 00:33:53.930 --> 00:33:57.870 But I would suggest that there is a little bit more to it than just experience. 432 00:33:57.870 --> 00:34:00.890 And even with wonderful framework like this, we need to be little bit 433 00:34:00.890 --> 00:34:05.570 careful, because existential insideness, which is somehow presented here 434 00:34:05.570 --> 00:34:11.090 as positive idea, also has question mark over it. 435 00:34:11.090 --> 00:34:16.790 And from dialogic perspective, you could say that system to which individual members, 436 00:34:16.790 --> 00:34:24.050 individuals involuntarily, unconsciously, perhaps even effortlessly attached, this 437 00:34:24.050 --> 00:34:27.660 model Bakhtin, would say was an injustice to the heart. 438 00:34:27.660 --> 00:34:31.540 The very hard and particularised work required that each one of 439 00:34:31.540 --> 00:34:34.920 us to achieve responsible position in the world. 440 00:34:34.920 --> 00:34:39.520 So the problem or a problem with existential incidents is that it takes 441 00:34:39.520 --> 00:34:44.400 us in so completely that we no longer have to think who are we, how are 442 00:34:44.400 --> 00:34:46.760 we and how are we going to relate to the others? 443 00:34:46.760 --> 00:34:51.350 Because it now becomes a given. Educational psychologist 444 00:34:51.350 --> 00:34:58.090 Bruner has commented that in education we seem too often to be prone to acting our way into 445 00:34:58.090 --> 00:35:02.650 implicit thinking than we are able to think our way explicitly into acting. 446 00:35:02.650 --> 00:35:06.040 We continue to do what we have done because we do what we 447 00:35:06.040 --> 00:35:08.730 have done, because we do what we have done. 448 00:35:08.730 --> 00:35:14.930 And he says that if we are not aware of the what and why and how, we cultivated mindlessness, 449 00:35:14.930 --> 00:35:19.850 but in the end reduces our own humanity and fosters cultural division, all kinds of 450 00:35:19.850 --> 00:35:24.080 different division, even when it is not intended. 451 00:35:24.080 --> 00:35:29.360 So this dichotomy of insideness, outsideness, is it quite so 452 00:35:29.360 --> 00:35:33.010 stark and should it be placed in those terms? 453 00:35:33.010 --> 00:35:37.330 As I've been thinking through these issues, I have come up with more 454 00:35:37.330 --> 00:35:40.160 and more questions, and I have to say, the more I think about these 455 00:35:40.160 --> 00:35:42.210 things, the more questions that come up. 456 00:35:42.210 --> 00:35:47.590 On the one hand, the existential outsideness becomes kind of alienation. 457 00:35:47.590 --> 00:35:50.650 But who are we on this in this, this space? 458 00:35:50.650 --> 00:35:54.010 And then the existential insideness is this kind of consummation 459 00:35:54.010 --> 00:35:56.470 that we kind of get absorbed into it. 460 00:35:56.470 --> 00:36:02.150 When I was thinking about this, I had this idea of my compost bin, which isn't composting 461 00:36:02.150 --> 00:36:06.940 so well at the moment, but it will do in the summer, whereby the the individual pieces 462 00:36:06.940 --> 00:36:10.590 are put into the compost but then they break down into the soil. 463 00:36:10.590 --> 00:36:14.160 That's great for the garden, it's not so great for the individual. 464 00:36:14.160 --> 00:36:18.710 We don't want to decompose into place,. So what is it? 465 00:36:18.710 --> 00:36:22.930 Why are we saying that outsideness is necessarily deficiency? 466 00:36:22.930 --> 00:36:26.130 Is it that we consider outside this energy equation deficiency? 467 00:36:26.130 --> 00:36:28.210 If you're outside, you're problem. 468 00:36:28.210 --> 00:36:31.990 If you're outside, we really need to get you inside so you stop being problem. 469 00:36:31.990 --> 00:36:35.190 When we've got everybody inside, everything will be fine. 470 00:36:35.190 --> 00:36:37.780 There's that really progress. 471 00:36:37.780 --> 00:36:42.040 Is it possible for insideness and outsideness somehow to coexist, to somehow be 472 00:36:42.040 --> 00:36:47.810 Co present, to to somehow be mutually beneficial to one another? 473 00:36:47.810 --> 00:36:54.530 I think I hope that somehow there the alongsideness would come in. 474 00:36:54.530 --> 00:36:58.590 I've included this quotation from student teacher reflecting on the In Out 475 00:36:58.590 --> 00:37:02.260 project which had 10 day intensive programme and she commented that when 476 00:37:02.260 --> 00:37:05.470 I got home though I didn't really feel like home anymore. 477 00:37:05.470 --> 00:37:08.850 Some part of me had changed and I'd learned and experienced things with 478 00:37:08.850 --> 00:37:12.130 people who weren't surrounding me anymore and this made me feel bit 479 00:37:12.130 --> 00:37:15.790 of an outsider and this really confused me. 480 00:37:15.790 --> 00:37:19.090 I think this quote is quite wonderful for showing that it 481 00:37:19.090 --> 00:37:21.450 can be within quite a small space of time. 482 00:37:21.450 --> 00:37:26.030 That quite profound change can take place in both relationships 483 00:37:26.030 --> 00:37:28.910 and also associations with place. 484 00:37:28.910 --> 00:37:34.030 But many of the student teachers came out of this project with really noble goals. 485 00:37:34.030 --> 00:37:38.290 They wanted to be aware of and preserve students identities. 486 00:37:38.290 --> 00:37:41.190 They wanted to recognise the uniqueness and establish 487 00:37:41.190 --> 00:37:43.510 an inclusive, a welcoming atmosphere. 488 00:37:43.510 --> 00:37:47.620 They wanted to help pupils experience sense of existential 489 00:37:47.620 --> 00:37:50.250 insideness you belong here. 490 00:37:50.250 --> 00:37:56.030 They wanted, as educators, to be responsible, sensitive examples available to students in 491 00:37:56.030 --> 00:38:01.130 order for their pupils to also learn to value diversity and to be inclusive. 492 00:38:01.130 --> 00:38:03.670 So as I say, there were noble goals and they even referred 493 00:38:03.670 --> 00:38:06.730 to their mission as educators. 494 00:38:06.730 --> 00:38:11.250 For example, some said that when people are included to the process, then they have the 495 00:38:11.250 --> 00:38:16.190 opportunity to feel as insiders, our communication skills, temperament, cultural background, 496 00:38:16.190 --> 00:38:20.210 creativity, all our background makes us inside this of humanity. 497 00:38:20.210 --> 00:38:22.420 We're in this together. 498 00:38:22.420 --> 00:38:26.400 Another wrote that it is time for education to invite learners to the inside. 499 00:38:26.400 --> 00:38:28.500 It is time for education to have purpose. 500 00:38:28.500 --> 00:38:32.300 But how are they else to create an environment that invites learners to 501 00:38:32.300 --> 00:38:35.810 create their own educational identity and sense of place? 502 00:38:35.810 --> 00:38:38.260 And then one student wrote that I myself knew insideness 503 00:38:38.260 --> 00:38:43.090 is something positive people should try to reach an important aspect of insideness. 504 00:38:43.090 --> 00:38:45.250 the safe frame it can give you. 505 00:38:45.250 --> 00:38:47.230 We feel safe and enclosed. 506 00:38:47.230 --> 00:38:51.140 We are much more willing to stay at the place where we are and to develop. 507 00:38:51.140 --> 00:38:54.380 And in all honesty, who can find fault with these varied, 508 00:38:54.380 --> 00:38:57.500 strong statements of good intent? These student teachers. 509 00:38:57.500 --> 00:38:59.620 They want to do well. 510 00:38:59.620 --> 00:39:03.980 They hope to open up classrooms they want to welcome outsiders in, to be responsible 511 00:39:03.980 --> 00:39:08.240 gatekeepers, as it were, and to challenge established norms. 512 00:39:08.240 --> 00:39:11.920 And I have to say that these good intentions resonate with me. 513 00:39:11.920 --> 00:39:15.720 But in all honesty, I also find these statements quite disconcerting. 514 00:39:15.720 --> 00:39:20.600 There is something worrying even, and I have now for years had an uncomfortable feeling that 515 00:39:20.600 --> 00:39:25.640 that something, even with all of this good intention, is not quite right. 516 00:39:25.640 --> 00:39:28.400 For example, are these future teachers in danger of being 517 00:39:28.400 --> 00:39:30.730 exhausted by their good intentions? 518 00:39:30.730 --> 00:39:34.810 It's all very well and good saying yeah, I'm going to open the door until you get to 519 00:39:34.810 --> 00:39:40.930 the classroom and it's like, whoa, this was not what I was expecting. 520 00:39:40.930 --> 00:39:43.110 Are they hoping to give more than is possible? 521 00:39:43.110 --> 00:39:45.710 Are they in danger of being disappointed with their ideals? 522 00:39:45.710 --> 00:39:48.810 If they're not realised, are they in danger of doing 523 00:39:48.810 --> 00:39:53.220 damage despite their good intentions? 524 00:39:53.220 --> 00:39:55.020 OK, I need drink of water. 525 00:39:55.020 --> 00:40:02.450 You can just so in trying to somehow address these 526 00:40:02.450 --> 00:40:07.050 concerns, have been reading and and thinking and looking in different places. 527 00:40:07.050 --> 00:40:11.710 And educational philosopher Biesta has for me. 528 00:40:11.710 --> 00:40:15.170 And raised many new questions and perspectives. 529 00:40:15.170 --> 00:40:19.680 And one of his recent publications, comments about the challenges of the 530 00:40:19.680 --> 00:40:23.380 pedagogy of empowerment, which I think the student teachers here had really 531 00:40:23.380 --> 00:40:25.980 caught hold on and Biesta comments that whereas 532 00:40:25.980 --> 00:40:31.860 pedagogy of empowerment seeks to prepare students for their encounter with others, pedagogy 533 00:40:31.860 --> 00:40:38.520 of disarmament seeks to open students for the encounter itself, so to speak, on the assumption 534 00:40:38.520 --> 00:40:44.280 that too much empowerment may get in the way of the encounter itself. 535 00:40:44.280 --> 00:40:49.100 In the early extracts from the student teachers, is it possible that they're very good? 536 00:40:49.100 --> 00:40:52.910 very strong intentions could actually get in the way of 537 00:40:52.910 --> 00:40:58.070 them being able to realise those ideals,. Biesta suggested 538 00:40:58.070 --> 00:41:02.310 It's problematic if approaches suggests it's possible to be prepared for 539 00:41:02.310 --> 00:41:06.980 encounters, to envisage the whole question from the perspective of the 540 00:41:06.980 --> 00:41:10.830 self, who in some way is going to encounter another. 541 00:41:10.830 --> 00:41:14.760 Biesta comments that what is strained about such depiction is that 542 00:41:14.760 --> 00:41:17.980 it puts the cells in some kind of sovereign position. 543 00:41:17.980 --> 00:41:21.960 The educator becomes some kind of sovereign, from which he or she can 544 00:41:21.960 --> 00:41:26.180 then decide whether or not to encounter this other and whether or not 545 00:41:26.180 --> 00:41:28.560 to engage in communication with this other. 546 00:41:28.560 --> 00:41:30.980 After all, what if this other bumps into me? 547 00:41:30.980 --> 00:41:33.260 What if this other takes the initiative? 548 00:41:33.260 --> 00:41:35.700 What if this other asks me question? 549 00:41:35.700 --> 00:41:38.320 What if this other puts me in question? 550 00:41:38.320 --> 00:41:42.370 Or what if this other just puts up a middle finger in front of my face? 551 00:41:42.370 --> 00:41:46.380 What are we going to do? 552 00:41:46.380 --> 00:41:50.780 Yeah, well, for me, this outsideness, I have to say, for quite 553 00:41:50.780 --> 00:41:55.020 long time, was kind of confusing or uncomfortable. 554 00:41:55.020 --> 00:42:00.300 I was trying to find my place, my way within the system that I was based. 555 00:42:00.300 --> 00:42:03.200 And then I came across this quotation from the Bakhtin, which 556 00:42:03.200 --> 00:42:06.840 I use on all possible occasions when I can. 557 00:42:06.840 --> 00:42:11.900 And it says that outsideness is a powerful factor in understanding. 558 00:42:11.900 --> 00:42:15.530 It is only in the eyes of another culture that foreign culture 559 00:42:15.530 --> 00:42:18.310 reveals itself fully and profoundly. 560 00:42:18.310 --> 00:42:22.590 We raised new questions for a foreign culture, ones that it did not raise itself. 561 00:42:22.590 --> 00:42:26.950 We seek answers to our questions in it, and the new culture responds to us 562 00:42:26.950 --> 00:42:31.240 by revealing to us its new aspects and new semantic depths. 563 00:42:31.240 --> 00:42:35.940 Such dialogic concurrence of two coaches does not result in merging or mixing. 564 00:42:35.940 --> 00:42:41.820 Each retains its own unity and open totality, but they are mutually enriched. 565 00:42:41.820 --> 00:42:43.860 So what do we have here? 566 00:42:43.860 --> 00:42:47.440 The idea that outsideness is a resource for better understanding. 567 00:42:47.440 --> 00:42:50.620 On the outside, you're not necessarily deficit. 568 00:42:50.620 --> 00:42:53.160 You still have something to contribute. 569 00:42:53.160 --> 00:42:55.720 You can still be somebody of value. 570 00:42:55.720 --> 00:42:57.860 within the wider community. 571 00:42:57.860 --> 00:43:00.700 It is position, position of outsideness can still 572 00:43:00.700 --> 00:43:03.620 be this place of positive contribution. 573 00:43:03.620 --> 00:43:05.750 And that, for me was really,. 574 00:43:05.750 --> 00:43:07.750 I would say, in some ways, liberating. 575 00:43:07.750 --> 00:43:11.230 I don't have to just try to fit the mould. 576 00:43:11.230 --> 00:43:13.890 I don't mean that you can just disregard everything else. 577 00:43:13.890 --> 00:43:19.450 This is about trying to find out different ways of being and then asking questions of others 578 00:43:19.450 --> 00:43:23.910 that then they could enter into dialogue with you and also see in new way. 579 00:43:23.910 --> 00:43:28.670 And it doesn't mean that we would then all end up the same, kind of grey 580 00:43:28.670 --> 00:43:31.930 mix rather than having all the beauty of different colours. 581 00:43:31.930 --> 00:43:38.010 But it means that we would gain each of us through this kind of encounter, 582 00:43:38.010 --> 00:43:43.760 further on his dialogic perspective, the necessity of incompleteness, 583 00:43:43.760 --> 00:43:45.580 that each of us is incomplete alone. 584 00:43:45.580 --> 00:43:48.440 But we should rejoice in that incompleteness somehow. 585 00:43:48.440 --> 00:43:51.500 That rejoice word always surprises me. 586 00:43:51.500 --> 00:43:54.500 It makes others more necessary to us, and it makes 587 00:43:54.500 --> 00:43:58.400 our tolerance of them more attractive. We need other people. 588 00:43:58.400 --> 00:44:00.200 That's the way it is. 589 00:44:00.200 --> 00:44:03.400 I am necessary to you and you to me, because I can see what is 590 00:44:03.400 --> 00:44:06.940 going on behind your head, whereas you cannot. 591 00:44:06.940 --> 00:44:11.160 I know me from the inside, what it feels like to be Josephine. 592 00:44:11.160 --> 00:44:16.630 You know me from the outside, and through those ideas I get to know more about myself. 593 00:44:16.630 --> 00:44:21.370 So Sullivan says, we depend on others to find sense of ourselves. 594 00:44:21.370 --> 00:44:27.490 But while we may come to know ourselves from the outside, we may also feel that our outside 595 00:44:27.490 --> 00:44:32.330 perspective does not adequately, adequately meet our inner sense of self. 596 00:44:32.330 --> 00:44:38.090 So we don't just say, OK, tell me who I am, give me now my identity, 597 00:44:38.090 --> 00:44:41.210 but it's more the OK, so this is the way you see me. 598 00:44:41.210 --> 00:44:43.010 Is that who I am? 599 00:44:43.010 --> 00:44:45.980 I have to say, it's surreal experience here in Kara's introduction now isn't it? 600 00:44:45.980 --> 00:44:47.780 Like, is that me? 601 00:44:47.780 --> 00:44:52.700 Do I now stand up, and we come to know ourselves from the outside 602 00:44:52.700 --> 00:44:57.720 and from the inside. And each of us has uniqueness. We are without alibis. 603 00:44:57.720 --> 00:45:00.160 There is nobody else that can take your place, neither in 604 00:45:00.160 --> 00:45:03.470 space, nor time, nor take your potential. 605 00:45:03.470 --> 00:45:06.460 There's this ability to encounter the uniqueness of others, 606 00:45:06.460 --> 00:45:09.380 to both be enriched and to enrich others. 607 00:45:09.380 --> 00:45:14.810 But there is also, of course, the possibility of impoverishing or decomposing. 608 00:45:14.810 --> 00:45:18.960 Bakhtin actually naturally uses the word of consummation. 609 00:45:18.960 --> 00:45:20.760 And he talks. 610 00:45:20.760 --> 00:45:24.520 He says that if we assume that we know everything about 611 00:45:24.520 --> 00:45:27.000 somebody else, it is a kind of consummation. 612 00:45:27.000 --> 00:45:29.060 And in effect that's kind of death. 613 00:45:29.060 --> 00:45:32.720 We're saying there is nothing else I can learn about you. 614 00:45:32.720 --> 00:45:35.720 There is nothing else that you can give to me. 615 00:45:35.720 --> 00:45:41.290 You're kind of complete. I find that quite terrifying aspect. 616 00:45:41.290 --> 00:45:43.440 Well, how often do we do that? 617 00:45:43.440 --> 00:45:46.050 That we assume that we know somebody else in their entirety? 618 00:45:46.050 --> 00:45:49.630 And that's the end of the conversation. 619 00:45:49.630 --> 00:45:52.370 I'd like to change direction just little bit and have it 620 00:45:52.370 --> 00:45:55.450 take glimpse into a multicultural classroom. 621 00:45:55.450 --> 00:46:02.900 This comes from masters thesis done two years ago here in our faculty, special 622 00:46:02.900 --> 00:46:07.840 education student who was very interested in language and community in schools, 623 00:46:07.840 --> 00:46:12.800 and she went and carried out an ethnographic study in first grade of 20 children 624 00:46:12.800 --> 00:46:16.020 in diverse socioeconomic area in Finland. 625 00:46:16.020 --> 00:46:19.760 Some of the pupils were born here, some were newly arrived, 626 00:46:19.760 --> 00:46:21.820 some had lived overseas for time. 627 00:46:21.820 --> 00:46:25.630 All were learning English as part of the curriculum and studying 628 00:46:25.630 --> 00:46:27.900 through Finninh was mandatory for everybody. 629 00:46:27.900 --> 00:46:30.980 And the languages of the class the Finnish, Arabic, Albanian, 630 00:46:30.980 --> 00:46:33.270 English, Spanish, Russian, French and Somali. 631 00:46:33.270 --> 00:46:37.600 So whole range of different languages. 632 00:46:37.600 --> 00:46:40.850 The teacher had been interviewed about this class and she said 633 00:46:40.850 --> 00:46:42.920 that this really is a positive environment. 634 00:46:42.920 --> 00:46:45.580 This is nice place to work with these children. 635 00:46:45.580 --> 00:46:51.590 Although she said we've had kind of rule that you could only speak 636 00:46:51.590 --> 00:46:54.810 language that everyone understands in class. 637 00:46:54.810 --> 00:46:58.230 Sometimes it sounds bit harsh to me, says the teacher, that you can't see your 638 00:46:58.230 --> 00:47:01.830 native language but or it came from another Finnish language teacher who was 639 00:47:01.830 --> 00:47:06.010 in our class quite lot, and she says that it's often agreed that the class 640 00:47:06.010 --> 00:47:09.170 speaks the common language in which you also study. 641 00:47:09.170 --> 00:47:14.100 And then I'm like saying that everyone knows you can't then speak your own language. 642 00:47:14.100 --> 00:47:18.740 So we went from setting in which all of the children had access to different 643 00:47:18.740 --> 00:47:22.270 languages in different ways and on different levels. 644 00:47:22.270 --> 00:47:26.850 But then when this rule was introduced, all of sudden some of the children were dropped 645 00:47:26.850 --> 00:47:30.710 out of the conversation because they didn't have the same language repertoire. 646 00:47:30.710 --> 00:47:32.950 Their Finnish wasn't good enough to keep up. 647 00:47:32.950 --> 00:47:36.990 OK, when they spoke finish, the others in the class pretty much understood, 648 00:47:36.990 --> 00:47:39.610 but it didn't mean that they could participate fully. 649 00:47:39.610 --> 00:47:43.110 And it meant that all of the different resources were kind of put under the feet. 650 00:47:43.110 --> 00:47:49.010 They were hidden from view, became invisible and this rule then comes out 651 00:47:49.010 --> 00:47:52.210 in different activities and relationships of the classroom. 652 00:47:52.210 --> 00:47:56.630 In interviewing the small in small group interviews with the Finnish speaking students, 653 00:47:56.630 --> 00:48:01.070 they reiterated several times speaking of the multilingual children. 654 00:48:01.070 --> 00:48:05.330 Even though they speak Spanish very well, they just speak whatever other language, 655 00:48:05.330 --> 00:48:09.530 even though we have said you are not allowed to speak that outside. 656 00:48:09.530 --> 00:48:13.420 Otherwise, speak finish that everyone understands, so they know. 657 00:48:13.420 --> 00:48:15.560 Finnish really well. They want me to. 658 00:48:15.560 --> 00:48:18.880 They, they want no one to understand what they are talking about. 659 00:48:18.880 --> 00:48:21.100 We have this kind of suspicion coming in. 660 00:48:21.100 --> 00:48:26.000 If they speak this other language, that means that they're somehow hiding something. 661 00:48:26.000 --> 00:48:28.380 Everyone must speak Finnish at school. 662 00:48:28.380 --> 00:48:31.120 It became very kind of strong rule and there came this kind of 663 00:48:31.120 --> 00:48:34.160 authority with it, but you're not allowed to do that. 664 00:48:34.160 --> 00:48:40.380 That the young children were echoing and repeating and in the field notes that the the 665 00:48:40.380 --> 00:48:44.920 researcher notes, she was in class in a Finnish language class and she was translating 666 00:48:44.920 --> 00:48:48.920 for multilingual student the words of the book so that the child who it would make 667 00:48:48.920 --> 00:48:52.420 the reading easier for the child to understand the text. 668 00:48:52.420 --> 00:48:56.760 But then native speaking Finnish student interrupts the conversation and firmly says 669 00:48:56.760 --> 00:49:02.500 to us, in Finnish only Finnish is spoken in our class and then leaves. 670 00:49:02.500 --> 00:49:06.780 Now the child who's putting in the rule is is working correctly 671 00:49:06.780 --> 00:49:09.120 according to the rules of the classroom. 672 00:49:09.120 --> 00:49:11.080 That's what's supposed to happen. 673 00:49:11.080 --> 00:49:14.400 But what really is actually happening within the community here? 674 00:49:14.400 --> 00:49:18.010 It's these different boundaries are being put in place. 675 00:49:18.010 --> 00:49:22.180 It's perhaps unsurprising that outside of the classroom, the students 676 00:49:22.180 --> 00:49:25.360 with different language backgrounds tried to find people who shared 677 00:49:25.360 --> 00:49:27.690 the same language to be able to play with. 678 00:49:27.690 --> 00:49:32.020 They wanted to then come together and in the field, notes the researcher's comments 679 00:49:32.020 --> 00:49:33.820 that the friends were the same. 680 00:49:33.820 --> 00:49:37.510 Language seemed to bring joy and comfort to the everyday lives of multilingual 681 00:49:37.510 --> 00:49:41.850 students, meaning that in the same classroom together, they didn't find that 682 00:49:41.850 --> 00:49:45.050 joy and comfort they had to seek for it elsewhere. 683 00:49:45.050 --> 00:49:49.250 And also the multilingual students, they they they were also picking 684 00:49:49.250 --> 00:49:52.350 up on this that at recess we have secret language. 685 00:49:52.350 --> 00:49:57.010 It becomes something that is hidden, becomes something that's kind of illicit. Again 686 00:49:57.010 --> 00:49:59.580 it's reinforcing the boundary. 687 00:49:59.580 --> 00:50:02.580 You can speak your own language during recess. 688 00:50:02.580 --> 00:50:10.130 There's this kind of separation of us and them even within this small community, and 689 00:50:10.130 --> 00:50:16.030 it comes out in other ways as well that this is sad little example. 690 00:50:16.030 --> 00:50:18.960 Three students with the same language are playing together 691 00:50:18.960 --> 00:50:21.670 in the yard using their shared language. 692 00:50:21.670 --> 00:50:24.430 And then student seven who didn't have any friends in the same 693 00:50:24.430 --> 00:50:27.070 language at the school was excluded from the play. 694 00:50:27.070 --> 00:50:32.330 But student said would like to play with a skipping rope and the others won't agree. 695 00:50:32.330 --> 00:50:34.640 So the researcher goes over to see what's happening. 696 00:50:34.640 --> 00:50:37.980 And there's some disagreement that has students said, and actually 697 00:50:37.980 --> 00:50:40.510 even come over to suggest playing with the rope. 698 00:50:40.510 --> 00:50:43.650 Maybe the child felt like it made quite big gesture. 699 00:50:43.650 --> 00:50:44.940 Come on, let's play with the rope. 700 00:50:44.940 --> 00:50:47.090 And the others have just kind of ignored it. 701 00:50:47.090 --> 00:50:49.370 It hadn't registered with them. 702 00:50:49.370 --> 00:50:52.890 But anyway, the three students who speak the same language talk to each other until 703 00:50:52.890 --> 00:50:56.310 they decide that actually, well, no, no one wants to play skipping rope. 704 00:50:56.310 --> 00:50:58.570 So there you go. 705 00:50:58.570 --> 00:51:02.910 And it's just another boundary that's being reinforced in that environment. 706 00:51:02.910 --> 00:51:08.330 What could have been coming together across the shared moment actually 707 00:51:08.330 --> 00:51:12.210 becomes greater separation between the two. 708 00:51:12.210 --> 00:51:15.430 I've just one more particularly sad example to share. 709 00:51:15.430 --> 00:51:18.370 I'll try and go and to happier things. 710 00:51:18.370 --> 00:51:21.670 But the irony of this was comes from well-being week, which 711 00:51:21.670 --> 00:51:23.830 of course is very important at the moment. 712 00:51:23.830 --> 00:51:27.070 We should all be doing well in so many different ways. 713 00:51:27.070 --> 00:51:30.330 There was well-being week in the school and the teacher 714 00:51:30.330 --> 00:51:32.630 says we won't have sports lesson. 715 00:51:32.630 --> 00:51:37.650 We're going out into the forest and pupil serving turns to the researcher 716 00:51:37.650 --> 00:51:40.610 who's now this trusted adult and says why not the gymnasium? 717 00:51:40.610 --> 00:51:42.810 Which forest? 718 00:51:42.810 --> 00:51:45.110 And the research explains this is, well, this week, this is Finland. 719 00:51:45.110 --> 00:51:49.090 That's why we're going to the first pupil haven't asked 720 00:51:49.090 --> 00:51:51.550 for permission to go to the toilet. 721 00:51:51.550 --> 00:51:53.950 I can see that he's annoyed and when pupil said comes 722 00:51:53.950 --> 00:51:57.370 back to the class the child still looks sad. 723 00:51:57.370 --> 00:52:01.350 So the research asks him to stay out of the class and asks what's annoying. 724 00:52:01.350 --> 00:52:03.840 Pupil said and can't explain properly not in finish. 725 00:52:03.840 --> 00:52:06.650 So I say is it difficult to tell him Finnish? 726 00:52:06.650 --> 00:52:08.530 Yes, would you like to say in Spanish. 727 00:52:08.530 --> 00:52:10.870 And relief comes on the face of the child. 728 00:52:10.870 --> 00:52:13.510 He says he's been really looking forward to the sports pass 729 00:52:13.510 --> 00:52:15.870 and had brought new indoor sports clothes. 730 00:52:15.870 --> 00:52:20.430 Especially when we've discussed for a moment in Spanish and then I asked the child, 731 00:52:20.430 --> 00:52:25.410 will you be able to continue for an hour and and the child says yes, it's art, I can 732 00:52:25.410 --> 00:52:28.700 and then and then he's still asking but when is the sports class? 733 00:52:28.700 --> 00:52:33.830 Because that's what's important to him, that's become feature of his landscape. 734 00:52:33.830 --> 00:52:38.520 The child goes back but he can't concentrate and after few minutes comes back to 735 00:52:38.520 --> 00:52:43.880 the researcher and then somehow finds it possible to say, OK, I'm going to calm down 736 00:52:43.880 --> 00:52:50.320 now and somehow this child is exercising such agency to try to navigate this environment 737 00:52:50.320 --> 00:52:54.260 and this sort of positive feature which was there and I'm sure the teacher will have 738 00:52:54.260 --> 00:52:56.340 just thought it will be good for the kids. 739 00:52:56.340 --> 00:52:59.040 The kids will be excited to go to the forest instead of having sports. 740 00:52:59.040 --> 00:53:04.760 It will be fine not realising that because the child is new to this place and this 741 00:53:04.760 --> 00:53:09.990 has become an established, to take it away was really painful. 742 00:53:09.990 --> 00:53:14.540 So it raises the question, can struggles be part of community? 743 00:53:14.540 --> 00:53:20.170 And in response to this, I've read well, I find the work of Parker Palmer quite 744 00:53:20.170 --> 00:53:25.610 fascinating and he comments that community is vital and important, terribly difficult 745 00:53:25.610 --> 00:53:28.450 and something we're really not very well prepared for. 746 00:53:28.450 --> 00:53:32.970 And he shares of his own experience of going to college, living there for year. 747 00:53:32.970 --> 00:53:35.650 And he said at the end of the year he came up with this definition. 748 00:53:35.650 --> 00:53:40.170 Community is that place where the person you least want to live with always lives. 749 00:53:40.170 --> 00:53:43.290 And at the second at the end of the second year he added something. 750 00:53:43.290 --> 00:53:46.290 And when that person moves away, someone else arises 751 00:53:46.290 --> 00:53:49.160 immediately to take his or her place. 752 00:53:49.160 --> 00:53:53.230 This community business, it's not easy. 753 00:53:53.230 --> 00:53:57.610 Nevertheless, Parmer argues that a healthy community includes conflict at its 754 00:53:57.610 --> 00:54:02.670 very hard checking, correcting, enlarging the knowledge of individuals by drawing 755 00:54:02.670 --> 00:54:07.330 on the knowledge of the group through this community conflict is kind of public 756 00:54:07.330 --> 00:54:10.590 encounter by which the whole group can win. 757 00:54:10.590 --> 00:54:14.670 And I think you can see that that in those examples from the first grade classroom, 758 00:54:14.670 --> 00:54:18.230 that if it had become an opportunity to bring this out, that, look, we're 759 00:54:18.230 --> 00:54:20.710 putting up walls here, what can we do about it? 760 00:54:20.710 --> 00:54:24.620 Is it not OK that sometimes children would use different languages? 761 00:54:24.620 --> 00:54:32.460 They're not talking about you, they're talking about their work or their games. 762 00:54:32.460 --> 00:54:35.620 And this actually also turns to the importance of the teacher, which is 763 00:54:35.620 --> 00:54:38.500 perhaps where the pedagogical reflection also comes in. 764 00:54:38.500 --> 00:54:41.720 Because despite the difficulties that the children were experiencing, 765 00:54:41.720 --> 00:54:44.720 they still always wanted to turn to the teacher. 766 00:54:44.720 --> 00:54:48.660 In the group interview with the Finnish speaking children, one of them said, I 767 00:54:48.660 --> 00:54:52.500 sometimes find it difficult to understand the task and I don't know and I don't 768 00:54:52.500 --> 00:54:55.460 know, I will ask teacher, one of the bilingual children says. 769 00:54:55.460 --> 00:54:59.240 If I need help I will go to the teacher and ask her to translate. 770 00:54:59.240 --> 00:55:05.840 In the canteen, when a child was trying to speak to new child, they didn't learn no Finnish 771 00:55:05.840 --> 00:55:10.340 very well and that they the conversation was initiated through Finnish. 772 00:55:10.340 --> 00:55:13.760 And every time the child initiated, the other child would put their hands over their 773 00:55:13.760 --> 00:55:17.780 ears and not want to listen to try and understand the situation. 774 00:55:17.780 --> 00:55:20.700 That the child initiating went to the teacher to ask what 775 00:55:20.700 --> 00:55:23.420 is happening, why is this child doing this? 776 00:55:23.420 --> 00:55:27.480 And it turned out in the interview with this child that they just kept 777 00:55:27.480 --> 00:55:30.140 reiterating I don't speak Finnish, I don't speak Finnish. 778 00:55:30.140 --> 00:55:32.940 And this was just the defensiveness, just trying to survive 779 00:55:32.940 --> 00:55:37.190 in this space to put up some kind of rules. 780 00:55:37.190 --> 00:55:41.720 Well, what is then this pedagogical alongsideness? 781 00:55:41.720 --> 00:55:44.580 The teacher, Biesta again says, is not the one who 782 00:55:44.580 --> 00:55:46.800 explains the intercultural encounter. 783 00:55:46.800 --> 00:55:51.160 And in this regard, the teacher does not occupy third person perspective. 784 00:55:51.160 --> 00:55:54.960 So it's not that teacher should come in and say, now look, you're having 785 00:55:54.960 --> 00:55:58.870 difficulties because of some kind of, I don't know, existential outsideness 786 00:55:58.870 --> 00:56:02.120 And then we need to sort this out. 787 00:56:02.120 --> 00:56:05.500 The teacher also though does not occupy the same. 788 00:56:05.500 --> 00:56:08.640 It's also not the student and in this regard also does 789 00:56:08.640 --> 00:56:11.280 not occupy first person perspective. 790 00:56:11.280 --> 00:56:13.640 The teacher's perspective in that classroom, in that 791 00:56:13.640 --> 00:56:16.800 community is not the same as the child's. 792 00:56:16.800 --> 00:56:22.440 The teacher occupies kind of second person perspective, the 'we' perspective which is both 793 00:56:22.440 --> 00:56:28.300 essential needed to try to work this out and should also become superfluous. 794 00:56:28.300 --> 00:56:31.220 So the relationships that are being established should then 795 00:56:31.220 --> 00:56:35.510 become self-serving, self-sustaining over time. 796 00:56:35.510 --> 00:56:40.170 And Hicks comments that in these ethical kind of encounters, it really involves seeing or 797 00:56:40.170 --> 00:56:44.650 understanding in way that tries to encompass another individuated subject. 798 00:56:44.650 --> 00:56:49.510 So to to bring in another individual into a value system that does not diminish the 799 00:56:49.510 --> 00:56:57.240 individual or as back involved, impoverished or decompose individuals. 800 00:56:57.240 --> 00:57:00.180 So what could alongsideness be considered to be? 801 00:57:00.180 --> 00:57:04.360 I think it's not just sympathising, nor is it ignoring. 802 00:57:04.360 --> 00:57:08.660 Nor is it feeling uncomfortable on somebody else's behalf. 803 00:57:08.660 --> 00:57:11.580 It also isn't about being fully prepared that, all right, 804 00:57:11.580 --> 00:57:14.020 I know what to do here, let's sort this out. 805 00:57:14.020 --> 00:57:19.290 But it is about being present, about being available somehow in that place. 806 00:57:19.290 --> 00:57:21.790 It's about asking honest questions. 807 00:57:21.790 --> 00:57:25.090 But I think as educators, we're not that good at doing because often we 808 00:57:25.090 --> 00:57:29.110 ask questions fully knowing the answer that we want to get. 809 00:57:29.110 --> 00:57:34.250 So how do we ask honest questions that really invite people to share their experiences? 810 00:57:34.250 --> 00:57:37.570 Or if they're not able to put it into words, how can we watch and 811 00:57:37.570 --> 00:57:40.730 observe what is going on to read the situation? 812 00:57:40.730 --> 00:57:46.570 Not to assume we get it all, but to better understand maybe what is happening here. 813 00:57:46.570 --> 00:57:54.160 To come alongside alongsideness also involves drawing and directing attention. 814 00:57:54.160 --> 00:57:59.600 The work of teachers draws and directs attention whether we intend it to or not. 815 00:57:59.600 --> 00:58:02.870 You could see how the young children in the earlier extracts 816 00:58:02.870 --> 00:58:05.920 started to impose the rule that was given. 817 00:58:05.920 --> 00:58:08.020 Maybe the rule was given with the good intention. 818 00:58:08.020 --> 00:58:10.460 It's very important for the students who are learning 819 00:58:10.460 --> 00:58:13.700 Finnish to use finish as much as possible. 820 00:58:13.700 --> 00:58:17.560 I think it was probably borne out of that good intention and also that it would 821 00:58:17.560 --> 00:58:21.600 be open for everybody in the classroom, not realising that at the same time it 822 00:58:21.600 --> 00:58:26.330 puts some people very much at the bottom of the pile. 823 00:58:26.330 --> 00:58:30.170 So how to draw attention to different ideas, different possibilities, 824 00:58:30.170 --> 00:58:33.680 different potentials, and also recognize that there is mystery, as 825 00:58:33.680 --> 00:58:35.950 I said at the beginning, involved in learning. 826 00:58:35.950 --> 00:58:39.130 We're not going to get it all right. We don't know it all. 827 00:58:39.130 --> 00:58:41.470 And there is even some kind of violence in learning. 828 00:58:41.470 --> 00:58:47.090 When you really learn something, when something really goes deep, it can be really disorientating, 829 00:58:47.090 --> 00:58:51.270 you know, some kind of ideas, new ideas can kind of shock and disturb. 830 00:58:51.270 --> 00:58:55.330 It's not always nice experience and learning doesn't always 831 00:58:55.330 --> 00:58:58.600 have to start with me, with my interests. 832 00:58:58.600 --> 00:59:02.780 But sometimes it's more important to look at what are the experiences, the interests, 833 00:59:02.780 --> 00:59:08.190 the questions of others, rather than starting with mine. 834 00:59:08.190 --> 00:59:10.390 I'm coming towards the end. 835 00:59:10.390 --> 00:59:12.650 But what could perhaps create communities that nourish 836 00:59:12.650 --> 00:59:14.670 those on the inside and the outside? 837 00:59:14.670 --> 00:59:16.630 These are my thoughts at the moment. 838 00:59:16.630 --> 00:59:20.570 They're recognizing the value of each other within community must be important, 839 00:59:20.570 --> 00:59:23.670 this fundamental need for one another, meeting with others. 840 00:59:23.670 --> 00:59:27.110 It doesn't reduce who I am to meet with somebody else. 841 00:59:27.110 --> 00:59:32.300 It should enrich and then approaching others without suspicion, but not 842 00:59:32.300 --> 00:59:36.230 with their kind of blind trust that this is going to go perfectly well, 843 00:59:36.230 --> 00:59:39.210 because neither of those starting points are helpful. 844 00:59:39.210 --> 00:59:43.220 But to recognize that building community together, it requires some kind of 845 00:59:43.220 --> 00:59:46.260 investment, It's going to involve some kind of vulnerabilities. 846 00:59:46.260 --> 00:59:48.600 We need some kind of shared ground rules. 847 00:59:48.600 --> 00:59:53.710 We need to be prepared to reconsider and find alternatives and recognizing 848 00:59:53.710 --> 00:59:57.050 that educational communities don't pre exist. 849 00:59:57.050 --> 00:59:59.270 The SDG4 network doesn't exist. 850 00:59:59.270 --> 01:00:03.450 They can't be imposed or demanded, but it takes shape through the network 851 01:00:03.450 --> 01:00:08.420 of relationships that exist and develop over time. 852 01:00:08.420 --> 01:00:14.570 So I think maybe this requires new way of thinking, some kind of new metaphors and 853 01:00:14.570 --> 01:00:19.190 even walking into Ruusupuisto today now, as well as some kind of was it eco community 854 01:00:19.190 --> 01:00:21.950 or different kind on the other side of this board here? 855 01:00:21.950 --> 01:00:26.830 I think that this is striking many people, different forms of sustainability. 856 01:00:26.830 --> 01:00:32.470 But this idea comes again from Palmer, who uses the metaphor of tree going through the different 857 01:00:32.470 --> 01:00:37.750 seasons to try to understand how we in life go through different seasons. 858 01:00:37.750 --> 01:00:44.080 We have winters which feel like dying back, a kind of dormancy, lack of action which 859 01:00:44.080 --> 01:00:50.510 paradoxically then turn into spring of this new life coming where something new comes 860 01:00:50.510 --> 01:00:55.450 out, which can then lead to summer of kind of flourishing in which some kind of harvest 861 01:00:55.450 --> 01:01:00.360 is developed, which can then be shared some kind of bounty, which then goes again to some 862 01:01:00.360 --> 01:01:02.900 kind of dormancy, even some kind of death. 863 01:01:02.900 --> 01:01:08.780 So we've got this this ongoing sort of seasonal pattern which is full of paradox 864 01:01:08.780 --> 01:01:13.520 and actually reminded me of very often quoted line from Bakhtin this idea of 865 01:01:13.520 --> 01:01:16.900 an answer does not give rise to new question from itself. 866 01:01:16.900 --> 01:01:21.160 It falls out of the dialogue and enters systemic cognition which is essentially 867 01:01:21.160 --> 01:01:26.400 impersonal if our if our answers don't give rise to new questions. 868 01:01:26.400 --> 01:01:30.260 So if I'm saying an answer is alongsideness that should hopefully raise 869 01:01:30.260 --> 01:01:34.320 all kinds of new questions that we can start to think about. 870 01:01:34.320 --> 01:01:37.050 And for me that's been partly thinking about. 871 01:01:37.050 --> 01:01:40.530 Now insideness and outsideness can coexist. 872 01:01:40.530 --> 01:01:46.270 And in this example here of tree, biologist Alan Rainer describes 873 01:01:46.270 --> 01:01:51.700 this as solar powered fountain in which the water is drawn up through 874 01:01:51.700 --> 01:01:54.140 the roots due to the power of the sun. 875 01:01:54.140 --> 01:02:01.500 It rises through the conduits of the tree held in by the bark, through the branches, through 876 01:02:01.500 --> 01:02:06.590 the leaves and then transpires into the environment by pressing the wrong arrow. 877 01:02:06.590 --> 01:02:09.620 And then the moisture is then released into the atmosphere 878 01:02:09.620 --> 01:02:11.610 which then continues the cycle. 879 01:02:11.610 --> 01:02:16.860 And here we have flow of energy that is fostered, enabled through the insideness, 880 01:02:16.860 --> 01:02:22.440 outsideness of this being the tree cannot be separated 881 01:02:22.440 --> 01:02:24.920 from the environment without coming to harm. 882 01:02:24.920 --> 01:02:29.150 The environment without the tree would also be lessened somehow. 883 01:02:29.150 --> 01:02:33.920 There is this ongoing relationship which is incredibly important, and I realised 884 01:02:33.920 --> 01:02:38.010 that as people we have multiple insideness and outsideness. 885 01:02:38.010 --> 01:02:45.120 We're not just like tree which has this more complex beyond my 886 01:02:45.120 --> 01:02:48.120 understanding of biological insideness and outsideness. 887 01:02:48.120 --> 01:02:53.600 But somehow I find this flow of energy to be very powerful idea and to recognise that 888 01:02:53.600 --> 01:02:58.570 all living systems somehow need to be able to attune to their activities and development 889 01:02:58.570 --> 01:03:02.000 in relation to the available energy available in the local habitat. 890 01:03:02.000 --> 01:03:04.740 So what energy do we provide in education? 891 01:03:04.740 --> 01:03:07.680 But what, what do we allow to flow between us? 892 01:03:07.680 --> 01:03:10.500 Community cannot for long feeds on itself. 893 01:03:10.500 --> 01:03:14.220 It can only flourish from the coming of others, from beyond 894 01:03:14.220 --> 01:03:16.420 that unknown and undiscovered others. 895 01:03:16.420 --> 01:03:20.840 But an exciting attitude that would mean if when new person came to the 896 01:03:20.840 --> 01:03:24.300 class, it wasn't Oh well, how are we going to manage now? 897 01:03:24.300 --> 01:03:27.410 But wow, what more can we do now? 898 01:03:27.410 --> 01:03:31.430 So receiving and expending energy as the primary need to sustain life? 899 01:03:31.430 --> 01:03:37.250 Competitive advantage, selfish hoarding, depleting neighborhoods, keeping hold of resources 900 01:03:37.250 --> 01:03:41.490 that doesn't flourish, allow for flourishing that doesn't perpetuate life. 901 01:03:41.490 --> 01:03:43.590 The resilient, healthy communities. 902 01:03:43.590 --> 01:03:48.910 We need biodiversity, not any kind of mono culture. 903 01:03:48.910 --> 01:03:52.390 So what kind of energy? Attunement, relationships, flourishing? 904 01:03:52.390 --> 01:03:56.580 What is enabled in educational communities. 905 01:03:56.580 --> 01:04:01.460 Final slide, whether we like it or not, I think we're in this together. 906 01:04:01.460 --> 01:04:05.640 We have to get rid of any idea of survival of the fittest 907 01:04:05.640 --> 01:04:07.600 to sustainability through fitting. 908 01:04:07.600 --> 01:04:11.400 Not this mixing, emerging, becoming the same, but finding way to 909 01:04:11.400 --> 01:04:14.720 rub alongside and to get alongside with one another. 910 01:04:14.720 --> 01:04:19.260 10 years ago Stephen Kemmis gave a wonderful keynote here in Jyväskylä. 911 01:04:19.260 --> 01:04:23.740 He gave a very important statement from his talk and work. 912 01:04:23.740 --> 01:04:26.960 Is learning to live well in the world worth living in. 913 01:04:26.960 --> 01:04:31.310 We're in this together, so the Co presence and multiplicity 914 01:04:31.310 --> 01:04:34.090 of insideness and outsideness is inevitable. 915 01:04:34.090 --> 01:04:38.410 I don't think we should strive to get rid of outsideness, although I don't think that good putting 916 01:04:38.410 --> 01:04:41.970 people and leaving people on the outside alone is healthy place to be. 917 01:04:41.970 --> 01:04:45.410 But nor do I think that remaining on the inside and trying to get everybody 918 01:04:45.410 --> 01:04:48.670 inside in the same way as healthy way to be. 919 01:04:48.670 --> 01:04:53.090 But somehow it's through alongside us a healthy flow of energy, reciprocal 920 01:04:53.090 --> 01:05:00.230 relationships, potential that sustains and develops community. Thank you.