During the 2015 "migration crisis" in Europe, Nesta Devine responded by urging that we ought to "instill some courage in our politicians in order for them to work faster to reintroduce education" for migrant children (Devine, 2015, p. 1376). Unfortunately, the sense of agency she advocates for is, at best univocal (Papastephanou, 2017, p. 5). It does not state the purpose of education other than the heightened call for being hospitable by host nations and offering a 'safe' space to be integrated and socialized in the new environment. Their teachers decide what they will learn, yet their length of stay in school remains unclarified. What is interesting, for example, about teaching unaccompanied minors seeking asylum in Norway is that the curriculum focuses on their integration into Norwegian society (Valenta, 2015). Recently, the Norwegian government released a strategy paper that shifted focus to unaccompanied teenagers' teachers' competencies. A strategy, Competence for Diversity 2013-2017, was developed to prepare teachers to teach Norwegian as a second language and equip them with multicultural skills and skills on how to combat radicalization in schools (Lødding, Rønsen, & Wollscheid, 2018). Cross-cultural education and the relevant skills teachers need in the changing dynamics of schooling become only relevant because of the continuous availability of asylum-seeking and refugee children. To be competent as a teacher, by implication, means understanding "difference" and providing relevant "educative" solutions that eventually lead to a reduction of difference and assimilation into existing acceptable categories like minority language pupils (Kalisha, 2021) I use teachers (from interviews with teachers and observations in two high schools on the west coast of Norway) experiences in this contribution that point to frustrations with unaccompanied teenagers (15-18 of age) misunderstanding during a Norwegian language class. Sometimes, it leads the teachers to let them "dwell" with some pictures and use them to re-tell a story in a language of their understanding. This, letting dwell with pictures, allows the students to recreate their own stories, some in simplified, basic Norwegian and others in English, and re-tell them to others. Could this be a possibility to rethink teaching in Ranciere's (1991) terms as an act of an ignorant teacher teaching an ignorant student? The paper points out to the idea of ignoring the immediate temporality of the newcomers and thinking on the feet about what is possible when one is called to study (Bingham et al., 2010).

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