Intercultural Dialogue on Indigenous Perspectives: A Digital Learning Experience

Abstract

This research explores how intercultural dialogue through a Collaborative Online International Learning (COIL) project enhances students’ understanding and integration of Indigenous perspectives. The initiative connected Norwegian Early Childhood Teacher Education (ECTE) students with Canadian Teacher Education students to explore Sámi and Métis cultures. Using a qualitative design, focus group interviews with ECTE students employed a hermeneutic approach to interpret experiences and cultural reflections. These insights, analyzed systematically, demonstrated the COIL project’s effectiveness in facilitating intercultural dialogue, fostering intercultural competence, and encouraging self-reflection among participants. Participants developed invaluable skills for integrating Indigenous perspectives into future educational roles, supported by facilitation that enhanced cross-cultural dialogue and language skills. This study underscores the need for frameworks supporting sustained cultural engagement, acknowledging sample size limitations. Findings advocate for the broader integration of intercultural collaborations in strategies, emphasizing education that enhances cultural competence. Future research should expand with larger samples and varied cultures, using longitudinal studies to assess the impacts on professional development and optimize collaboration educational contexts.

1. Background

This research explores how intercultural dialogue can enhance the understanding and integration of Indigenous perspectives among Early Childhood Teacher Education (ECTE) students in Norway. In this setting, intercultural dialogue refers to an open and respectful interaction between participants from different cultural contexts. Its aims include developing a deeper understanding of diverse perspectives and practices, as well as enhancing creative processes (Council of Europe, 2008). Through a Collaborative Online International Learning (COIL)-based exchange project, our initiative connected Norwegian ECTE students from the University of Agder (UiA) with Canadian Teacher Education students at the University of Saskatchewan (USASK) to explore the cultures of the Sámi people in Norway and the Métis people in Canada. The Métis, descendants of early unions between First Nations women and European fur traders, occupy a unique position in Canadian Indigenous culture (Bourassa, 2011; Chartrand, 2007). The Sámi people are recognized as the Indigenous population in Norway. The cultural and rights landscape for Indigenous communities in both countries has been significantly shaped by historical policies (Truth and Reconciliation Commission of Canada, 2015; Truth and Reconciliation Commission of Norway, 2023; Vangsnes et al., 2021). Consequently, the enduring impacts of such policies highlight the need to prepare future educators to understand and appreciate the resilience and cultural richness of Indigenous communities, thereby empowering them to incorporate these insights into their teaching practices. Moreover, both the Truth and Reconciliation Commissions of Norway (2023) and Truth and Reconciliation Commission of Canada (2015), alongside the National Guidelines for ECTE in Norway (Ministry of Education and Research, 2012), underscore the critical role of education in addressing historical injustices and preparing educators to meet the needs of a diverse society. In this context, the Framework Plan for Early Childhood Education and Care (ECEC) (Ministry of Education and Research, 2017) emphasizes the importance of nurturing respect and solidarity towards Sámi culture, representing Indigenous peoples, among children.

Our initiative’s primary objective is acknowledging and embedding Indigenous perspectives. These perspectives are essential for preparing students to flourish in diverse, multicultural professional environments, which are characterized by interactions among people with varied cultural backgrounds and practices. This is in accordance with academic discussions concerning educational institutions’ roles in developing global competencies (Marcillo-Gómez & Desilus, 2016; Misra et al., 2020). Indigenous perspectives encompass specific ways of thinking, knowing, and doing, which originate from holistic, active, contextual, and relational processes with or within nature. These perspectives emphasize interconnectedness and the importance of situating knowledge within the natural world and community context (Heim & Bergan, 2024). Within the COIL project, particular focus was placed on the Métis and Sámi peoples. Building on this framework, the COIL methodology is central to the educational exchange, facilitating digital cross-border collaboration without necessitating physical relocation. COIL employs technology to deepen our understanding of global systems and enhance intercultural communication (Gray et al., 2021; Rubin & Guth, 2022). This experiential learning approach combines cooperative tasks, reflection, and intercultural dialogue, which are crucial for developing intercultural competence (Deardorff, 2006; Kayumova & Sadykova, 2016). Throughout the COIL process, the students engaged with artists working within Indigenous cultures through art and music as a basis for understanding and discussion. Structured online gatherings and a collaborative assignment facilitated active cultural dialogue about cultural identities and histories of Indigenous peoples in both Canada and Norway.

Situating our research within the wider academic context requires examining international studies on intercultural dialogue that utilize COIL. Research across disciplines such as nursing, teacher education, and social work has demonstrated COIL’s potential to enhance cultural competence and global awareness (Jang & Rakhshandehroo, 2025; Snider et al., 2024; Jenssen et al., 2023; Christensen et al., 2022; Kiegaldie et al., 2022; Naicker et al., 2022; Arndt et al., 2021). Although COIL has shown promise in various fields, its application within ECTE has been limited, presenting substantial opportunities for further exploration and innovation.

This COIL exchange initiative aims to enrich teacher education programs by embedding Indigenous perspectives into the curriculum, aligning with recommendations from Norway’s Ministry of Education and Research (2012). By transcending cultural barriers and participating in collaborative projects, students may enhance their intercultural competence, essential for effective intercultural communication (Saito et al., 2021; de Hei et al., 2020). Ultimately, this exchange seeks to demonstrate the benefits of internationalization, offering transformative learning experiences that equip students with essential skills for thriving in a multicultural world. COIL offers a flexible, cost-effective, and sustainable approach to internationalization at home. Through facilitating intercultural dialogue and cross-border interaction, this exchange has the potential to broaden the understanding and appreciation of cultural diversity. Emphasizing Indigenous perspectives further supports educational institutions in integrating diverse knowledge systems into their curricula, thereby promoting a more inclusive and holistic educational approach. This study contributes to academic understanding by advancing intercultural competence and addressing existing research gaps through presenting qualitative post-implementation data from focus group interviews with Norwegian ECTE students. In conclusion, this study examines how participation in intercultural dialogue through a COIL experience influences students’ understanding of Indigenous perspectives, underscoring its significance in shaping future educational practices and intercultural competence development.

1.1. Intercultural Competence

Intercultural competence encompasses various definitions and conceptual frameworks (see Griffith et al., 2016, for an overview). Within the context of this study, we interpret intercultural competence as “the ability to communicate effectively and appropriately in intercultural situations based on one’s intercultural knowledge, skills, and attitudes” (Deardorff, 2006, p. 247). Expanding on this understanding, Østberg (2017) describes intercultural competence as “an action-oriented competence based on knowledge of and insight into diversity in general, and cultural diversity in particular” (p. 19). She underscores the emphasis on interpersonal interaction over a mere understanding of specific groups. Complementing these perspectives, Barrett et al. (2014) highlight that intercultural competence can be seen as a synergy of attitudes, understanding, knowledge, and skills activated in interpersonal encounters. In support of these characterizations, intercultural dialogue can be viewed as a process that involves open and respectful exchanges between individuals and groups from diverse cultures, fostering a deeper understanding of different global perceptions (Council of Europe, n.d.). This dialogical exchange is instrumental in promoting the relational and dynamic aspects of intercultural competence.

It is well established that ECEC educators require competence to address the needs of diverse demographic groups (Homme et al., 2021). Homme et al. (2021) raise concerns about whether ECEC educators possess sufficient knowledge regarding the unique standing of Sámi language and culture in Norway. There is also a recognized need for capacity building and the strengthening of Sámi themes in ECTE programs (Homme et al., 2021). As an educational institution, we adhere to the “Regulations on the Framework Plan for ECTE” (Ministry of Education and Research, 2012), which stipulate the responsibility to prepare candidates to practice in a profession shaped by diversity and change and to foster an understanding of Sámi culture as part of the national culture, emphasizing the status and rights of Indigenous peoples both nationally and internationally. The importance of cultivating respect and solidarity towards Sámi culture among children is also emphasized in the Framework Plan for ECEC (Ministry of Education and Research, 2017), which future ECEC educators must adhere to. Considering this, it becomes crucial to create educational pathways that equip students (and educators) with the knowledge, skills, and attitudes essential for a deep understanding of Sámi culture in the broader national context and to reinforce the relevance of Indigenous rights worldwide. Through the COIL project, we strive to ensure that students receive enhanced educational opportunities to secure sufficient knowledge for their future work in ECEC.

Research indicates that students who engage in COIL anticipate gaining intercultural competence (Kayumova & Sadykova, 2016; Saito et al., 2021). de Hei et al. (2020) suggest that improvements in group learning processes lead to enhanced verbal interaction and participation among students, highlighting that the acquisition of intercultural competence is influenced by the perceived quality of collaboration. Additionally, Kayumova and Sadykova (2016) observe that despite cultural barriers, most students value cross-cultural collaborations for the knowledge they impart and express interest in engaging in collaborative research initiatives. Implementing intercultural competence frameworks allows researchers to deepen their insights into intercultural communication within COIL programs, thereby aiding in the advancement of students’ intercultural competence (Zhu et al., 2023).

1.2. The COIL Project and Early Childhood Teacher Education Studies in a Norwegian Context

COIL is an approach that emphasizes mutual partnership, wherein faculty members from participating institutions contribute equally to joint projects. This model of internationalization involves two or more higher education institutions engaging in virtual collaboration, potentially providing students with opportunities for at-home international experiences (Gray et al., 2021; Rubin & Guth, 2022). By collaboratively designing virtual learning experiences with a faculty partner located in another country, COIL can support students in developing insights into global systems relevant to their fields of study. Essential to COIL is the balanced co-creation process, which requires each participant to consider and integrate the perspectives of their counterparts (Gray et al., 2021; Rubin & Guth, 2022). It is crucial to understand that COIL is not tied to any specific technological system or software platform; rather, institutions select their technical tools based on the unique requirements of their students, faculty, and institutional environment. This flexibility aims to ensure that language differences, cultural diversity, time-zone variations, and international boundaries do not hinder the learning process (Onoverole, 2021). COIL has the potential to bring together students and faculty globally, which might enhance learning results and foster significant academic and personal growth.

In the past four decades, ECEC in Norway has seen substantial growth. Initially seen as childcare centres, they were formally recognized as vital components of the education system in 2005. Currently, ECTE is available as a three-year bachelor’s degree program at various Norwegian universities. These programs are shaped by national standards detailed in a framework plan that delineates objectives, content, and learning outcomes for teaching in ECEC (Ministry of Education and Research, 2012), which ensures consistent quality. The framework plan is regularly updated to incorporate developments in the field.

However, despite these advancements, the integration of Indigenous perspectives presents certain challenges. While paragraph 1, item 9, of the curriculum mandates an understanding of Sámi culture as part of the national culture along with the rights of Indigenous peoples internationally (Ministry of Education and Research, 2012), practical implementation can be inconsistent. Geographical distance from areas with significant Sámi populations and limited access to cultural resources at institutions like UiA exacerbate these challenges, often resulting in underrepresentation and insufficient emphasis on integrating Sámi perspectives into educational practice. Additionally, the relatively low presence of Sámi individuals in southern Norway contributes to minimal exposure and engagement with Sámi culture in educational settings.

Undergraduate students from UiA’s ECTE program and students of Métis heritage from the Saskatchewan Urban Native Teacher Education Program (SUNTEP) at USASK were recruited for the COIL project. In Norway, students volunteered as an alternative to a mandatory assignment, emphasizing out-of-class engagement, resulting in 13 participants. In Canada, all 17 students in the class participated.

1.3. Structure and Content in the COIL Project

In collaboration with faculty staff at the USASK, the aim was to develop, pilot, and evaluate COIL as an innovative pedagogical approach on Indigenous perspectives. During the spring of 2024, a COIL project was administered. In the initial Zoom meeting, students were introduced to each other and organized into teams comprising two Norwegian students and two to three Canadian students. According to Yamagata-Lynch (2014), small, well-structured groups enhance student engagement and participation in course activities. During this meeting, students were familiarized with COIL and reviewed the project’s learning objectives before dividing into breakout rooms to engage in various icebreaker activities. These activities included identifying the most unusual item in their room or bag, discussing expressions that lose their meaning in translation from Norwegian to English, such as “to have low shoulders”, and sharing the last picture on their phone and its significance. Students engaged in structured icebreaker activities in breakout rooms to foster familiarity and establish common ground, enhancing motivation and relationship building (Mepieza, 2024). Additionally, students were encouraged to communicate in English without the pressure of an academic context, fostering a safe learning environment. This atmosphere is crucial for student comfort and overall success, as students thrive in settings where they feel at ease with their peers, instructors, and surroundings. Collaborative learning nurtures an environment conducive to uninhibited exploration and inquiry, allowing students to pursue learning without an immediate concern for their grades. This not only enhances engagement but also supports the development of critical communication skills and deepens the understanding of the material (Kempen et al., 2024).

In the subsequent Zoom meeting, students were tasked with collaboratively reflecting on selected artists with Indigenous backgrounds, facilitated through questions such as “What do you perceive the artists are expressing?” and “What distinguishes the methods used by Indigenous artists from those of non-Indigenous artists?”. This assignment was crafted to encourage deep engagement with cultural expression and cultivate discussion regarding the unique perspectives and methods employed by Indigenous artists relative to non-Indigenous counterparts. Reflective tasks such as these foster critical thinking and enhance appreciation for diversity in artistic expression. As Campinha-Bacote (2020) articulates, cultural desire involves a motivational inclination towards becoming culturally aware and proficient, paralleling the objective of these exercises, cultivating an intrinsic eagerness to comprehend and appreciate cultural subtleties rather than viewing them as mere obligations.

Further, during this Zoom meeting, students were introduced to the project assignment that they would continue to develop. Each group assumed responsibility for scheduling their own digital meetings across continents to collectively advance their project work. Their task was to create a short video (three minutes duration), illustrating their reflections on the artists’ work. They were required to demonstrate the applicability of their group’s reflections to educational practices within institutions, serving children aged 0 to 15, by considering aspects such as the history, culture, social life, and/or rights of Indigenous peoples in both continents. Students collaborated digitally over a span of seven weeks to fulfil the project requirement, culminating in the creation of a self-produced film focusing on Indigenous perspectives. In a concluding Zoom meeting organized by the faculty, each group presented their video project and discussed their approach to addressing the assignment criteria, followed by a plenary discussion.

Quality assurance was maintained through collaboration with the USASK faculty, with pre- and post-project surveys capturing valuable student feedback on learning outcomes and objectives. Based on the evaluation of these data, along with personal reflections and findings from this qualitative study, the project will undergo further development and expansion, with the aim of becoming a central component of the educational offerings at the UiA.

2. Materials and Methods

2.1. Study Design

This qualitative study explores how participation in intercultural dialogue through a COIL experience enhances students’ comprehension of Indigenous perspectives, emphasizing its importance in shaping future educational practices and fostering intercultural competence. Focus group interviews were employed to examine students’ experiences and engagement with these perspectives. Due to the scarcity of research on integrating Indigenous perspectives in ECTE, an exploratory design was adopted, highlighting the hermeneutic approach. This approach, emphasizing an interpretive understanding, aimed to ascertain how engagement could enhance students’ intercultural competence and inform their future roles in ECEC.

2.2. Sample and Data Collection

Thirteen undergraduate students enrolled in the ECTE program at UiA engaged in the COIL experience. Following the completion of their first year of study, these students were asked to join focus group interviews. The selection was intentional, as all Norwegian participants in the COIL experience were invited to provide comprehensive feedback and to facilitate diverse insights. Ultimately, twelve students took part during their third semester, resulting in a participation rate of 92%. The students’ ages ranged from 20 to 26 years, with an average age of 22 and a median of 21. Utilizing a semi-structured interview guide developed from theoretical frameworks, previous research, and project insights inspired by Campinha-Bacote (2020), the interviews encouraged a reflection on cultural experiences. Questions were crafted to enable participants to articulate their experiences and foster a focused discussion (Thagaard, 2018), ensuring the comprehensive exploration of their perspectives. Within the broader research framework, 12 questions were specifically chosen for this segment.

Data collection took place in September 2024, comprising four focus group interviews with 3–4 participants each, aligned with recommendations for smaller focus groups among topic specialists (Krueger, 1994). Each interview lasted between 50 and 60 min on campus. Consistent core questions and additional prompts facilitated a deeper exploration based on the discussion flow.

Prior to consenting, students received written and oral briefings from the project coordinator, highlighting the voluntary nature of participation. They were informed that interview recordings would be deleted, their identities anonymized, and that they could withdraw at any time. Consent forms were distributed before interviews and collected to confirm agreement. Confidentiality and anonymization were reiterated before each session. An academic moderator, unaffiliated with students or the project, led the four focus group discussions, ensuring smooth and relevant dialogue without directly engaging. This setup helps reduce bias and promotes constructive social interaction (Morrison-Beedy et al., 2001; Befring, 2015). Focus group interviews prioritize student interaction, which is key for accessing data that might otherwise remain unexpressed (Kitzinger & Barbour, 1999). Social dynamics can occasionally inhibit certain voices, leading to unequal participation. Although the moderator could be seen as a representative of the institution, this perception might limit criticism. The shared COIL experience allows students to hold each other accountable during discussions, challenging exaggerations or understatements. It is crucial to note that the analyses of focus group discussions centres on perspectives present within the social group, rather than individual viewpoints (Kitzinger & Barbour, 1999).

2.3. Validity, Reliability, and Ethical Considerations

This study’s validity and reliability were ensured through established qualitative practices. Validity was maintained by accurately documenting participants’ experiences, interpreting meanings from their viewpoints, and clearly defining theoretical concepts (Maxwell, 1992; Kvale & Brinkmann, 2015). Reliability was further supported through transparent analytical procedures and ongoing participant feedback. Precise transcription and interpretation reinforced validity, complemented by a moderator’s active verification of responses and the facilitation of shared examples. Although this study did not include Indigenous participants, we ensured that the topics discussed during interviews were treated with the utmost respect. We also endeavoured to handle the data material with the same level of respect throughout the analysis.

2.4. Data Analysis

The data analysis was conducted employing hermeneutic principles to deeply interpret participants’ insights. All interview transcriptions were transcribed verbatim by an in-person method, ensuring accuracy and capturing the entirety of participants’ verbal expressions. The transcriptions underwent multiple reviews by all three project members to ensure thorough understanding and reliability. The process involved utilizing the hermeneutic circle, which facilitated the comprehension and interpretation of actions, thoughts, and overall meanings within human interactions. This iterative process helped expand the horizon of understanding through repeated readings, fostering an evolving dialogue between the reader and the text (Kvale & Brinkmann, 2015). A qualitative approach guided the analysis through various stages: meaning creation, the condensation of meaning, coding, categorization, and thematization (Kvale & Brinkmann, 2015; Johannessen et al., 2021). The manual identification of categories and themes allowed the research team to gain a nuanced understanding and interpretation, minimizing the reliance on software tools. Each team member independently reviewed and offered unique interpretations during coding and categorization, aligning with Malterud’s (2017) recommendations to minimize biases and enhance analysis through diverse perspectives. Adhering to hermeneutic principles, we engaged in iterative readings to verify interpretations against raw data, ensuring that saturation was achieved when no new themes or insights emerged. Though pseudonyms were not used, the rigorous cross-checking and validation of themes across all focus group discussions assured transparency and accurately represented collective participant experiences. Collaborative analysis by the project group ensured that each identified theme was consistently mapped across the dataset, reflecting the breadth of participant responses.

The research team, composed of individuals with professional expertise in qualitative research and ECTE, actively engaged in constructive dialogue with external professionals. This multidimensional perspective enriched the interpretive process, addressing potential biases despite similarities in professional backgrounds. Once the analysis was finalized, the data originally collected in Norwegian were translated into English, ensuring accessibility for an international audience and facilitating the broader dissemination and understanding of the study’s outcomes.

3. Findings

Before delving into the findings, it is crucial to emphasize that pseudonyms were intentionally omitted to preserve anonymity and maintain a collective focus in our analysis. This approach highlights the shared themes and collective experiences, rather than isolating individual narratives. Through detailed analysis, we identified two core thematic categories: (1) increased awareness and responsibility for cultural inclusion and (2) benefits and challenges of intercultural collaboration. We also identified key takeaways from the project.

3.1. Increased Awareness and Responsibility for Cultural Inclusion

The participants collectively expressed a foundational understanding of the Sámi people, Norway’s Indigenous population, which mostly stemmed from their education in primary and secondary school. This knowledge centred on traditional clothing, geographic habitation, and aspects of the assimilation policies enforced historically. One participant remarked, “Perhaps it would have been wise for us to read a bit beforehand, so we felt we had more to contribute”. In contrast, when it came to the Canadian Indigenous peoples, participants overwhelmingly reported having very limited or no knowledge prior to the project. Many explicitly stated they “knew nothing” or were only aware of their existence without any deeper insights into their culture, history, or communities. Some held stereotypical views informed by images from the internet or popular culture, often referring to the portrayal of “Indians”, which were unreflective of the diverse and nuanced realities of Indigenous peoples in Canada. Several participants reflected that the project provided their first significant exposure to Canadian Indigenous cultures, allowing them to learn about their stories and perspectives.

Despite some recognition of prominent cultural figures like Mari Boine, many admitted to a lack of emotional connection or deeper insights into Sámi culture. One participant noted, “I don’t really know much about our Indigenous population”, illustrating a broader sentiment of distance from the subject due to a prior lack of engagement and geographical factors. Ultimately, participants realized that meaningful understanding requires further research and personal effort, which had not been a priority for them before the project.

The variability in the emphasis on Sámi culture across different ECEC institutions was highlighted. As one participant mentioned, “It’s very different how much emphasis each Early Childhood Education and Care institution here places on the Sámi. I realized I thought more about it when we were on placement”. The participants reported an increased awareness of the need for incorporating Indigenous perspectives in Early Childhood Education. They noted the significance of integrating Sámi and other Indigenous cultural elements throughout the year rather than focusing only on specific recognition days. One participant remarked, “It’s important to not just focus on Sámi culture on one day but spread it evenly throughout the year”.

Several practical methods for integrating these cultural perspectives were discussed. Participants designed activities that could be included in ECEC, emphasizing inclusion through art projects, storytelling, and showcasing traditional attire. One participant explained, “We designed an activity that could be done in Early Childhood Education and Care, similar to what we did with the Canadian people, with a strong focus on inclusion”. The inclusion of sensory elements such as images, films, books, songs, and traditional foods was suggested as an effective way to engage children. Participants proposed, “We can use songs, films, pictures, and books”.

There was a consensus on the importance of involving families and community members, particularly those from Indigenous backgrounds, to support cultural education. Some participants noted the inconsistency in the knowledge and implementation of Indigenous cultural teachings across different geographic and institutional contexts. One participant expressed, “In hindsight, I want to make all colleagues aware that this is something we should be doing”. Overall, participants expressed a commitment to ensuring Indigenous perspectives are consistently present in educational practices, thereby fostering a deeper understanding and appreciation among young children.

The participants’ reflections on their awareness of their own culture and identity revealed a range of experiences. While some felt that the collaboration did not significantly impact their personal cultural awareness, others noted a heightened understanding of Indigenous topics, particularly concerning the Sámi culture in Norway. Interviewees from one group generally felt that their understanding of their own culture and identity was not profoundly altered, largely because their discussions did not focus on Norwegian culture or population. In contrast, participants in another group expressed an increased awareness of Indigenous peoples in Norway, acknowledging a newfound understanding of general knowledge that “most people should know”. They reflected on the practical relevance of this understanding, especially in educational settings: “Even though the Sámi aren’t widespread here in Southern Norway, it might come up in Early Childhood Education and Care, and it’s something that should be acknowledged in that context”.

However, some participants felt challenged by their limited personal connection to Norwegian Indigenous cultures when discussing them with their Canadian peers. “I felt a bit silly sitting there talking about our Indigenous people, when I don’t know much about it”, one participant admitted, emphasizing the sense of insufficiency in knowledge. Another echoed this sentiment, saying, “I just felt really Norwegian as I sat there”, highlighting a dichotomy between expected and actual cultural affiliations during interactions. Participants from yet another group mentioned that through the project, they began to reflect more consciously on cultural norms that they previously took for granted. One participant, who was not ethnically Norwegian, related, “I am not Norwegian myself, but I care about the things I learn. Since I am not Norwegian, I feel more on par with the Sámi now. They are kind of not prioritized in Norway”.

Overall, while the experience did not necessarily deepen personal identity awareness for all, it catalyzed reflections on cultural priorities and the implicit expectations of cultural knowledge. Several participants noted a perceived expectation from Canadian peers for a deeper understanding of Sámi culture, despite their own lack of direct connection to it, which they found somewhat challenging. This newfound awareness, even if not personally transformative, did inspire some participants to think more broadly about cultural identity and representation, as one participant recalled, considering Norway’s Constitution Day: “I think more about it now, like on May 17th. I thought about other cultures and that there are Sámi people wearing their ethnic costumes, for example, and it made me think about the project [the COIL project]”. This suggests the potential of such international collaborations to become catalysts for the broader contemplation of cultural identities and the intersections of knowledge and personal connection.

3.2. Benefits and Challenges of Intercultural Collaboration

The participants’ experiences of collaborating with Canadian students on the project about Indigenous peoples were marked by both enthusiasm and some challenges. A notable theme was the enjoyable opportunity to interact with peers from a different cultural context. As one participant expressed, it was “a little fun and exciting to talk to someone with a different everyday life”. Many appreciated getting to know the Canadian students, with some continuing to follow each other on social media. Despite initial excitement, differing expectations often arose due to varying backgrounds in Indigenous knowledge. Norwegian students, who typically had limited exposure to Sámi culture, noted that Canadian participants, who identified as Métis, engaged with a more emotional and personal connection to the project. This was seen as a strength, though it occasionally accentuated the disparity in familiarity with Indigenous topics. “They [the Canadians] seemed more engaged, maybe because it is part of their identity, whereas for us, it’s knowledge in a way”, noted a participant.

Cultural exchange was a positive outcome, with the Canadians showing genuine interest in learning about the Sámi and offering substantial support in both language and task comprehension. Participants recognized that the Canadian students’ engagement injected an authentic element into the discussions. “... They know a bit more, they can feel that knowledge in their bodies, unlike us who only know what we learn in school”, observed a participant, highlighting the depth of the Canadian students’ insights. Educators played a crucial role in establishing a supportive environment. The Canadian educator was described as warm and genuine, effectively acting as an “icebreaker” that facilitated initial interactions and fostered a welcoming atmosphere.

Ultimately, while the virtual medium of communication posed some constraints, particularly concerning creating strong bonds, the overall experience was seen as enriching. The collaboration was an opportunity for mutual learning, as the Canadian students’ fascination with Norwegian approaches and the Sámi culture facilitated an exchange of cultural and academic perspectives. “Before I joined the project, I was very nervous about speaking English and sitting on Zoom with people I didn’t know. But it went really well, and there was nothing to be afraid of at all”, shared a participant, illustrating the transformative nature of the collaborative experience. Despite the logistical and cultural challenges, the experience highlighted the value of international collaboration and the potential for such interactions to enhance the cross-cultural understanding and professional growth.

There were highlighted benefits and challenges of utilizing aesthetic methods in cultural education among the participants. Many found the practical, aesthetic tasks to be more engaging and memorable compared to the theoretical approaches. A participant noted, “When you actually do something physical, it’s much easier and you become more motivated to actually learn about it”. However, the digital collaboration with Canadian counterparts posed challenges, particularly in balancing the representation of both cultures in aesthetic outputs. Some participants felt that their contributions were overshadowed, commenting that the aesthetic products emphasized the Canadian Indigenous perspective. The aesthetic activities provided a refreshing break from theoretical studies, though some participants suggested incorporating more theoretical context for balance. Nonetheless, the approach was predominantly praised as a positive pedagogical method. As one participant remarked, “It was a fun and exciting break from all the theory and writing we usually do”.

The collaborative exchange provided insights into the histories, cultures, social lives, and rights of Indigenous peoples in Norway and Canada. Participants noted the artistic focus, with one mentioning, “Our project focused more on art and music”, which sometimes limited the deeper historical exploration of communities like the Sámi. Despite this, participants engaged deeply with cultural symbols, and one summed up the comparative experience: “It was really through comparing, seeing what was similar and what was different, that we gained more insight”. The project highlighted the shared urgency felt by Canadian collaborators over cultural erosion. A participant recalled, “They [the Canadians] are afraid that the culture will eventually die out if people do not talk about it”, underscoring a universal theme of cultural preservation.

Participants reported an increased awareness of Indigenous cultures but identified a lack of visible information about the Sámi in educational settings. This realization emphasized their role as educators in integrating diverse cultural perspectives. As one participant noted, “It’s not just about Indigenous peoples. It’s about being conscious of other cultures too”. The project fostered a renewed interest in Indigenous themes and prompted discussions on the practical integration of cultural knowledge in ECEC. Some participants recognized the need to actively engage with cultural teachings beyond obligatory guidelines. Others, reflecting on their multicultural backgrounds, noted the importance of inclusive awareness, stating, “You never know when a parent might have Indigenous background”. Overall, the project highlighted the importance of continuous, integrated cultural education in fostering inclusivity and cultural awareness from an early age.

3.3. Key Takeaways from the Project

Participants identified several important insights that they gained from the project, with a central theme being the value of collaboration across cultural and linguistic boundaries. They emphasized how working alongside people from different backgrounds enhanced their ability to operate without prejudices, highlighting that success in such collaborations improved their confidence. “You can work with many different types of people, and when you go into it unsure, it still works out”, one participant commented, illustrating the reassurance they found in their newfound adaptability. A significant aspect of the experience was the sense of mastery that participants developed while navigating unfamiliar topics. The support of classmates and the presence of multiple representatives from both Norway and Canada provided a robust sense of security and camaraderie. This facilitated a learning atmosphere where participants felt comfortable expressing their creativity and engaging in practical tasks. “I remember practical tasks better”, noted a participant, underscoring the lasting impact of hands-on activities.

Through the project, participants also expressed a heightened interest in and awareness of Indigenous populations both in Norway and internationally. This newfound curiosity equips them to better integrate Indigenous perspectives into ECEC, preparing them to introduce these themes more effectively in their future roles as educators. One participant reflected, “When I become an educator in Early Childhood Education and Care and work on Sámi culture, I feel I could handle it much quicker…”.

Moreover, the participants acknowledged the importance of understanding historical oppressions experienced by Indigenous peoples, which may not have directly impacted today’s children but remain crucial for cultural empathy and preservation. This understanding underscores the responsibility to perpetuate these cultures and educate young learners about them, thereby fostering greater cultural awareness from an early age. The project also had the ancillary benefit of enhancing participants’ English language skills, an asset in multicultural ECEC environments. Beyond academic and linguistic growth, the project fostered friendships and valuable experiences, breeding a broader openness to cultural learning and collaboration.

In summary, the project not only expanded participants’ knowledge and curiosity regarding Indigenous cultures but also reinforced the vital skills of cooperation, creativity, and cultural empathy among diverse groups, a foundation they view as essential for their future professional endeavours in Early Childhood Education.

4. Discussion

This study offers a comprehensive exploration of how integrating Indigenous perspectives through intercultural dialogue facilitated by COIL can influence students’ understanding and potentially shape future practices in ECEC. This is consistent with findings from other studies, such as Gray et al. (2021) and Rubin and Guth (2022), which highlight the transformative effects of intercultural engagement in educational settings. Building on these insights, the collaborative COIL project leveraged intercultural dialogue to enhance cultural awareness and responsibility among Norwegian ECTE students, revealing key insights and challenges regarding the integration of Indigenous perspectives.

Moreover, this study revealed knowledge gaps about Indigenous cultures, particularly about the Métis. Participants possessed foundational knowledge of the Sámi people from their primary and secondary education, but this knowledge was largely superficial, limited to aspects such as traditional clothing and geographic habitation. This aligns with findings from Marcillo-Gómez and Desilus (2016) and Misra et al. (2020), who discuss the role of educational institutions in developing global competencies and highlight how superficial understanding can limit the effective integration of cultural perspectives in educational practices. One participant noted, “Perhaps it would have been wise for us to read a bit beforehand, so we felt we had more to contribute”. This sentiment reflects the inadequacy of superficial educational approaches and emphasizes the need for the deeper, structured integration of Indigenous themes into curricula, aligning with the Ministry of Education and Research (2012).

Participants recognized the importance of year-round engagement with Indigenous cultures rather than confining attention to specific recognition days. This insight supports Homme et al.’s (2021) advocacy for embedding cultural narratives throughout educational experiences. As one participant reflected, “It’s important to not just focus on Sámi culture on one day but spread it evenly throughout the year”, underscoring ECTE programs’ responsibility in fostering environments of continual cultural engagement (Ministry of Education and Research, 2012). The increased awareness and responsibility for cultural diversity that the project fostered among participants is positive, but it also underscores that this awareness is not always present from the outset.

Despite the project’s facilitation, participants acknowledged challenges in connecting personally with the Norwegian Indigenous culture. This introspection was poignantly expressed by a participant who admitted, “I felt a bit silly sitting there talking about our Indigenous people, when I don’t know much about it”. This reflection resonates with Deardorff’s (2006) notion of intercultural competence, which involves an evolving personal and cultural awareness. It demonstrates how intercultural dialogue can catalyze self-reflection and cultural awareness, crucial for the formation of a nuanced understanding of Indigenous culture. Eriksen et al. (2022) highlight that in Norway, historical education related to the country’s participation in colonial processes, racism, and discrimination, along with Sámi perspectives, has been underrepresented in public discourse, education, and research. This underrepresentation necessitates a critical examination of one’s knowledge and perceptions of Sámi culture and history. By reflecting on the sources of their knowledge, ECTE students can identify areas for updating and revising their understanding, underscoring the importance of ongoing self-assessment and education in enhancing cultural competence. An important aspect of this introspection is the personal uncertainty that many people experience when attempting to represent a culture to which they do not belong. Navigating the complexities of cultural traditions and norms without personal attachment can be an overwhelming challenge. The fear of cultural appropriation or misrepresentation exacerbates this uncertainty, preventing many from taking active steps towards inclusion. This underscores the crucial role of formal education and professional development in Indigenous cultures.

Norwegian students found themselves in a minority position within the COIL setting, a role reversal that contrasts with their typical majority status in Norway. Some students noted that their Canadian peers seemed more engaged, possibly due to the personal significance of Indigenous identity, in contrast to their more intellectualized understanding. As one participant observed, “They [the Canadians] seemed more engaged, maybe because it is part of their identity, whereas for us, it’s knowledge in a way”. This relational depth echoes Heim and Bergan’s (2024) approach to cultural engagement. Being in a minority position acts as a catalyst for increasing empathy for and understanding of minority perspectives. This experience can enhance students’ cultural competence and provide them with insights into how Indigenous peoples, such as the Sámi, might experience interactions with the majority culture in Norway. Such exposure can foster a more sensitive and inclusive approach in their future professional roles within ECEC. However, this role reversal also introduces potential uncertainty, as Norwegian students may feel uncomfortable or outside of their comfort zones. This minority experience underscores the importance of listening, learning, and recognizing the valuable insights and experiences shared by Canadian Indigenous students. Encouraging self-reflection and the critical assessment of one’s own biases and cultural understandings becomes vital, promoting growth in intercultural competence.

The dynamic of cultural exchange was enriched by aesthetic, artistic engagements, viewed as more engaging and effective than theoretical approaches. “When you actually do something physical, it’s much easier and you become more motivated to actually learn about it”, noted one participant. This educational strategy aligns with Barrett et al. (2014), advocating for experiential learning to deepen cultural understanding. However, some participants desired more historical context, highlighting a need for balanced educational approaches, integrating both theoretical and practical elements. Nonetheless, the approach was predominantly praised as a positive pedagogical method. Choosing to focus on artists’ expressions and film creation as a medium allowed participants to approach Indigenous topics with creativity and positivity, transcending solely historical narratives often marked by adversity. This approach facilitated a broader perspective, emphasizing resilience, cultural vibrancy, and artistic innovation, encouraging participants to engage with Indigenous cultures not just through historical lenses but also through the celebration of contemporary cultural expressions.

Through collaborative interactions, participants developed invaluable skills conducive to integrating Indigenous perspectives in future educational roles. The experience increased confidence in cross-cultural dialogue and creativeness, as reflected by a participant’s comment, “When I become an educator in Early Childhood Education and Care and work on Sámi culture, I feel I could handle it much quicker”. This readiness illustrates the practical implications of intercultural exposure advocated by Saito et al. (2021) in preparing educators to effectively integrate diverse cultural narratives.

The support from educators played a crucial role in facilitating the exchange. Participants praised the Canadian teacher’s role as an “icebreaker”, creating a supportive and welcoming atmosphere despite geographical distance, highlighting the importance of skilled facilitation in overcoming intercultural collaboration barriers (Rubin & Guth, 2022). Moreover, participants noted the ancillary benefits of improved language skills, contributing to their preparedness for multicultural ECEC practices. “Before I joined the project, I was very nervous about speaking English and sitting on Zoom with people I didn’t know. But it went really well, and there was nothing to be afraid of at all”, expressed one participant, reflecting the broader benefits of intercultural collaboration beyond cultural knowledge itself.

In conclusion, the COIL project underscored the importance of sustained cross-cultural collaborations to nurture intercultural competence and responsibly integrate Indigenous perspectives into ECEC practices. The outcomes highlight the continuous need for educational frameworks that empower future educators to engage thoughtfully and respectfully with diverse cultural landscapes.

Limitations and Implications

Despite the positive outcomes of intercultural dialogue in enhancing the understanding and integration of Indigenous perspectives among Early Childhood Teacher Education (ECTE) students in Norway, several limitations were identified during the study that can inform future applications and considerations in the field. A key limitation is the sample size, as this study involved a relatively small group of students, potentially affecting generalizability. Additionally, the sample reflects only one perspective present in the data. This limitation is particularly evident as the experiences of Canadian students are reported through the data of the Norwegian students, which can result in othering the students of Métis heritage in the Canadian half of the project. Furthermore, the focus on Norwegian and Canadian Indigenous cultures may not capture the complexities of integrating diverse global Indigenous perspectives. Participants’ engagement varied, suggesting a need for preparatory activities providing foundational knowledge and reflection skills. Eriksen et al. (2022) indicate that awareness of one’s own cultural biases and knowledge gaps is crucial for meaningful intercultural engagements, underscoring the importance of embedding structured reflection and comprehensive historical education in teacher preparation programs to enhance cultural literacy and competence.

Despite COIL’s effectiveness in enhancing intercultural competencies among ECTE students, a notable limitation is the risk of superficial engagement with Indigenous perspectives. Spieler et al. (2025) highlighted that while intercultural dialogue is facilitated, interactions may remain surface-level, hindering a deeper cultural understanding and integration into educational practices. Addressing this requires incorporating more in-depth cultural exchange activities and ensuring meaningful engagement with Indigenous perspectives. Moreover, a reliance on educator involvement in early phases may limit students’ autonomy. Balancing educator support with opportunities for student-led initiatives could enhance the projects’ overall impact.

Implications suggest that enhancing competence in Indigenous perspectives can be effectively achieved through intercultural dialogues, like those facilitated in a COIL project. Rather than treating intercultural projects as isolated events, they can be integrated into broader educational strategies, incorporating both theoretical insights and practical experiences to reinforce cultural learning. ECTE students should be equipped with facilitation skills to manage cultural exchanges adeptly, ensuring that language and geographic differences do not hinder the learning process. To further operationalize the findings, we propose developing a structured module within ECTE based on the COIL project model. This module would aim to integrate intercultural dialogue into the curriculum, aligning with national multicultural education policies. By embedding these methodologies, educators can foster inclusive learning environments that respect Indigenous perspectives. Such a module would support the development of cultural competence among teachers and contribute to the educational goals of diversity and inclusivity, emphasizing curricula and methodologies inclusive of diverse cultural backgrounds.

5. Conclusions

The COIL project led to an increased awareness among participants regarding Indigenous cultures, particularly the Sámi in Norway and the Métis in Canada. This awareness extended to an understanding of the lack of visibility in pedagogical practice and an acknowledgment of their future responsibilities as educators to integrate Indigenous and other cultural perspectives in early childhood settings. As emphasized in both the findings and the discussion, moving beyond superficial acknowledgment towards active, meaningful cultural engagement throughout the academic year is essential. The project highlighted the significance of developing inclusive educational practices that recognize and value cultural diversity.

The collaboration between Norwegian and Canadian students underscored both the benefits of cultural exchange and the challenges associated with language barriers and varying degrees of familiarity with Indigenous issues. Despite these challenges, the project was transformative in building the Norwegian participants’ confidence in cross-cultural interactions and increasing their openness to collaborative learning. Participants’ reflections on their enhanced readiness to incorporate Indigenous perspectives into ECEC underscore the value of sustained intercultural dialogue. The practical, aesthetic approach made the learning process more engaging and facilitated creative expression, which was perceived as a valuable complement to traditional theory. These findings point to the need for ongoing dialogue and personal initiative within educational institutions to sustain and integrate cultural perspectives in teaching practices.

Future Research

Future research should explore larger sample sizes to improve generalizability and include a wider array of cultural perspectives, both Indigenous and non-Indigenous, to better understand the global applicability of intercultural collaboration frameworks. Longitudinal studies could assess how sustained engagement with diverse cultural perspectives influences educators’ professional development and pedagogical practices over time. There is also a need to examine the role of facilitator training and support in intercultural projects, as educators’ ability to guide and manage cultural dialogues significantly impacts participant outcomes. Exploring different facilitation models and their effectiveness would provide valuable insights into optimizing intercultural collaborations in educational contexts. Moreover, investigating the integration of technology in facilitating intercultural dialogues could further enhance accessibility and interaction. Understanding the impact of digital tools on language acquisition, cultural exchange, and effective communication could expand the reach and efficacy of such collaborative projects globally.

By addressing these areas, future research can build on the foundational insights of this study to deepen the integration of Indigenous perspectives in education and enhance intercultural competence among educators. Ensuring that both reflective practice and cultural inclusivity are central components of teacher education programs can enhance the adaptability and responsiveness of educational frameworks.