GERIF creates space to discuss Global education research at the Finnish Educational Research Conference

The GERIF network has taken shape as a special interest group (SIG) of the Finnish Educational Research Association (FERA). The position as a SIG gives global education research visibility as an independent research field and helps interested researchers to present their work to an engaged audience.  

The 2021 FERA conference provided an opportunity to invite global education researchers to present their work in a thematic group on global education. The call was aligned with the general conference theme Sustainable education – sustainable future to focus on research on global perspectives and responsibility in creating sustainable futures. 

The call for proposals invited papers on topics of teaching and learning about how global and local sustainable development are connected.  

Following the Maastricht declaration, the call was welcome to presentations dealing with  Development Education, Human Rights Education, Education for Sustainability, Education for Peace and Conflict Prevention and Intercultural Education. Presentations may concern one or some of the following questions: What are the tasks of global education in promoting sustainable futures? What are the means and opportunities of global education in building of sustainable futures? How do teachers and students critically reflection their own activity in promoting sustainable development goals? How can we educate for responsibility and how responsible is the conduct of schools and communities of learners? What new opportunities are there in learning and education for global cooperation? What does addressing global and local contexts add to learning and sustainable futures? How are global and local responsibility connected in teaching and learning? What is the impact of the COVID-19 pandemic on global learning? How can we develop virtual international cooperation as part of teaching and learning?

Picture: Soili Rinne

A total of 6 papers were presented in the two Zoom sessions of the SIG on 15 and 16 December. Abstracts 

Antti Kylänpää: Empowerment in human rights education: a thematic analysis of adult students’ answers

Inkeri Rissanen and Elina Kuusisto: New approach to studying teachers intercultural competencies: investigating the role of implicit theories of malleability

Heidi Layne and Siao See Teng: Developing intercultural mindedness through an experiential learning activity – case Singapore?

Riikka Suhonen: ”Kyllä amiskin voi olla sivistynyt” ‒ globaalin kansalaisuuden rakentuminen tulevaisuuden ammatillisessa osaamisessa

Antti Rajala, Pihla Soinnunmaa, Emma Kurenlahti, Anu Tasajärvi and Hannele Cantell: Nuorten kansalaisvaikuttamisen edistäminen konkreettien utopioiden pedagogiikan avulla / Fostering students’ active citizenship through a pedagogy of concrete utopias

Marja-Leena Juntunen and Heidi Partti: Taiteidenvälinen työskentely osana globaalikasvatusta: opetuskokeilu aineenopettajankoulutuksessa

The Annual meeting of the SIG was convened on 16 December in connection with the conference. Here are the highlights:

  • Professor Douglas Bourn (UCL) introduced the newly published Bloomsbury Handbook on global education and learning containing contributions from several GERIF members. 
  • Global education specialist Anna Kivimäki-Pelluz from Fingo presented key findings from the MFA’s Evaluation of Development communications and global citizenship education project funding
  • Selection of a new GERIF coordination group for 2021: Antti Kylänpää (chair), University of Tampere; Anna Kivimäki-Pelluz, Fingo;  Hanna Posti-Ahokas, University of Helsinki;  Riikka Suhonen, University of Helsinki; Oona Piipponen, University of Eastern Finland;  Audrey Paradis, University of Oulu;  Marianna Vivitsou, University of Helsinki
  • Planning of activities for 2021

SIG meeting minutes 
The GERIF Team thanks all presenters and participants for the interesting, hopeful and forward-looking discussions during these events! We look forward to seeing you and your colleagues in the next FERA conference in Jyväskylä in November 2021!


Children creating a shared story world in an intercultural exchange

Intercultural learning has less commonly been investigated from children’s perspectives (Walton et al., 2013), as classic intercultural studies were typically based on adults’ experiences of moving abroad (Piller, 2017). In our recently published study (Piipponen & Karlsson, 2021), we investigated how children (aged 10-11 years) created a shared narrative culture during an intercultural story exchange. During the exchange, two classes in different countries exchanged stories that were told using the Storycrafting method. I have written more about the exchange in a previous post.

Because the research on interculturality has its roots in adult learning, the way educators and researchers envisage the role of interculturality in schools is often related to becoming an interculturally adept citizen and employee in the future adult world. There is not yet much theorising about what intercultural learning should look like for children, who partake in the same cultural activities as adults, but are also different to adults (Johanson, 2010). In our study, the children in the two partner classes had the freedom to tell stories about anything they wanted, so they ended up exchanging cultural products (stories and illustrations) made by children, rather than cultural products selected by adults (typically national imagery, customs, clothing, food, festivals, and so on). We followed the children’s exchange of narratives over the course of an academic year (2016-2017) and analysed how the children engaged in the exchange activities to create a shared narrative culture between the exchange partners.

Findings: How a shared narrative culture developed over time

The children’s shared narrative culture was created over time during situations where the children actively negotiated meanings when telling, listening or reading, drawing or viewing, or imagining or discussing the stories. Here are some examples:

  1. Each child in the class had a turn to tell a part of a whole-class story. The story began as a realistic description of “two cool boys singing a rap song”. Turn by turn, fantastical elements started to enter the plot, which culminated in a rap battle between a unicorn and a dragon. The audience laughed each time there was an unexpected turn, which encouraged the tellers to continue incorporating strange and fantastical events into the story.
  2. The partner class drew pictures of “The Two Cool Boys…” story. They chose to illustrate scenes that reflected the exciting or unusual aspects of the story. Some drawings of pink unicorns were rather inspired by the original story than accurate depictions.
  3. The storytellers received the illustrations of their story from the partner class. The drawings were displayed in their classroom. The children viewed the illustrations carefully, discussing them with their peers. They recognised the story events that the drawings depicted. They talked about “the weird story”, and started to form a shared interpretation that influenced the mood of following stories they told during the exchange.
  4. At the end of the school year, some children asked if they could write a thank you letter for their partners. “We loved making fun and crazy stories to send to you and illustrating your stories! You must think that we are crazy!” The partner class reciprocated with a thank you letter as well, where they responded, “You are quite okay, not silly! Thank you for the weird stories! Although our stories were pretty weird too.”

As can be seen over time, the children created a shared understanding between the two partner classes that evolved into a narrative culture of “weirdness”, where most stories involved surprising, fantastical elements that frequently made the listeners laugh. The thank you letters express how the children sincerely enjoyed and appreciated the story exchange with their partner class. Although the children never met face-to-face, a special bond was formed between the partner classes. They were connected by their shared narrative culture.

Discussion: Aesthetic experiences and a community orientation support encountering in a third space

The children’s experiences of encountering others through the stories were aesthetic in nature (Dewey, 1935/2005). An aesthetic experience involves not only thoughts and language, but also emotions, senses and the imagination in the process of meaning making (Kinnunen, Viljamaa & Estola, 2016). According to Dewey’s theory, an aesthetic experience is the fullest mode of experiencing. It often occurs while creating or appreciating artworks, but moments of everyday life can also be experienced aesthetically (Dewey, 1935/2005). The children from both partner classes engaged in the exchange of stories and drawings enthusiastically. Those situations were full of emotion, imagination, creativity and communality. The children were savvy about the shared story world that was being created, and they drew from their cultural repertoires (knowledge, experiences, memories) during the process.

The study uses the concept of a third space (Bhabha, 1994) to explain how cultural change happens in practice. The students’ actions during the story exchange, such as telling, listening, drawing, viewing, reading, discussing and imagining, are ways of entering the third space, where their shared understanding of the narrative culture was negotiated over time. The third space occurs in situations where the students negotiate a new (“third”) way of being together that is not one group’s culture or the other’s, but something else. In this study, the students found ways to connect by telling stories that would make the audience laugh, using humour, unexpected turns and fantastical elements, and they called these their “weird” stories.

For this shared understanding to develop, the story exchange situations had to involve a strong community orientation. All the stories were told either together as a whole class or in small groups. The activities involved intense collaboration between the children, and the teachers supported a dialogical classroom environment by guiding the children to listen actively and without judgement to others’ contributions. Also, the Storycrafting method is designed to support encountering as equals (Karlsson, 2013). The children felt that when creating the stories collaboratively, the outcome was more creative than what they could have managed on their own. Making stories together as a class helped the children to bond with their peers. The fun and enjoyment felt with their peers transferred to the stories, which contributed to a positive connection forming with their partner class too.

To conclude, this study shows that children engage with their existing cultural repertoires when encountering an unfamiliar partner class. They connected by building a playful, fun narrative world together in their collective imaginations. We suggest that engaging in creative pursuits together has a lot of potential for forging bonds between two or more different children’s communities. Furthermore, attention should be paid not only to intergroup interactions, but also to the rapport inside each group, as a strong community spirit transfers to intercultural encounters as well. Finally, children should be able to make their intercultural encounters meaningful by connecting them to their personal experiences and interests, and communicate with their partners in modes they are familiar with, such as storytelling and drawing.

The original research article can be found here: https://doi.org/10.1016/j.ijer.2020.101720.

Oona Piipponen

Doctoral Candidate in Education

University of Eastern Finland

oonamp (at) student.uef.fi

Twitter: @OPiipponen

References

Johanson, K. (2010). Culture for or by the child? ‘Children’s culture’ and cultural policy. Poetics, 38, 386–401. https://doi.org/10.1016/j.poetic.2010.05.002

Karlsson, L. (2013). Storycrafting method – To share, participate, tell and listen in practice and research. The European Journal of Social and Behavioural Sciences, 6(3), 1109–1117. https://doi.org/10.15405/ejsbs.88

Kinnunen, S., Viljamaa, E., & Estola, E. (2016). Esteettisiä ja eettisiä kosketuksia. In L. Karlsson, A.-M. Puroila, & E. Estola (Eds.), Välkkeitä, valoja ja varjoja: Kertomuksia lasten hyvinvoinnista (pp. 90–109). NYTNYT.

Piipponen, O. & Karlsson, L. (2021). ‘Our stories were pretty weird too’ – Children as creators of a shared narrative culture in an intercultural story and drawing exchange. International Journal of Educational Research, 106, 1-12. https://doi.org/10.1016/j.ijer.2020.101720

Piller, I. (2017). Intercultural Communication: A Critical Introduction. Edinburgh University Press.

Walton, J., Priest, N., & Paradies, Y. (2013). Identifying and developing effective approaches to foster intercultural understanding in schools. Intercultural Education, 24(3), 181–194. doi:10.1080/14675986. 2013.793036