The recent research on displaced/refugee children has focused on their immediate suffering and needs (Eide, 2020; Hirvonen, 2013). Receiving nations have become more restrictive in preventing the migration of children (Waters, 2007). Additionally, newcomers, both refugee children and those in asylum-seeking phases, are regarded as temporal visitors (Derluyn & Broekaert, 2008; Kalisha, 2020) on the threshold of society, waiting indefinitely for inclusion. In some instances, there is a tendency to have them included as excluded (Hilt, 2015), allowed to enjoy some privileges of inclusion like schooling and housing temporarily. The situation is even dire for those living in protracted refugee situations. Education is offered as an immediate help to order their daily lives, as Pastoor (de Wal Pastoor, 2016) claims.

What, in this context, is the role of education? Shall education be narrowly conceived as preparing them for the future- with skills to help them upon return to their countries or offering it for its own sake? What would be the teacher's response(ability) in encountering newcomers new to a nation, culture, and language? How is it possible to conjure an environment where both the newcomer and natives share responsibility for their common world? How do we conceptualize education to encounter them in their realities of being both strange, new, neighbor, and temporal, and yet also address them as worth of address and as political beings? These questions have no direct answers, and their exploration is tentative in this symposium.

In this symposium, we explore whether education, as developed for immigrants, refugees, and asylum-seeking children, can help create communities in which both natives- those born in the place and newcomers share the responsibility for their commonplace (and the world) in the face of climate change. Can multicultural education be conceived of in the Anthropocene? Additionally, another paper sees the presence of migrant children as reflecting the "struggle of the world"; therefore, their education and those children themselves must be seen as "belonging to the world" and not elsewhere. Two examples further complicate this; one that interrogates what education means for young persons who have lived in protracted refugee situations where educational policies are tailored to exclude them. Moreover, an empirical illustration of whether teaching understood as "pointing" allows for bypassing linguistic barriers in education for newcomers.  

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