Quineche Daniel Meza
This presentation is done from the perspective of a mestizo teacher, who in his old age found that the difficulties they encounter in Castilian do not respond well to anatomic and physiological problems of their vocal apparatus and less of the education he received but a cultural heritage unconsciously emerges expressions of their own cultural ancestors. Something similar happens in terms of their beliefs, which involves both from education and many other of origin unknown. "
This revelation leads me to think about how he saw the ethnocultural other than Castilian, the impact of globalization on these cultures, the concept of multiculturalism, the need for intercultural education and to try his understanding from critical pedagogy.
Our perception of non-Castilian ethnocultural
To whom were born in the bosom of the Castilian-Western culture and we formed in their schools, grew up with the idea that this was only natural culture of Peru and learned to look down on those not in tune with our way of expressing and thinking. Words such as "ham" or "Indian" or "black" part of the lexicon of the grievance.
The story we presented the school showed us the "other" as uncivilized past lags the country and kept their lands rich would have to insist on its exploration and exploitation. Two lessons were learned from this history: we must civilize the "mountain" and "Indian" and must colonize their land.
"In the race demogénesis observed in rural areas, especially in indigenous environments, the need to combat hereditary defects to free future generations ..." (Mendoza, Juan. 1956. P. 10)
Those lessons were well learned, especially by those in power, social organizations and even wealthy men who carried out actions in this direction: civilization of the indigenous population and exploitation of its riches.
The increasing internal migration towards cities and coastal areas and the resulting mixture was a determining factor for the emergence of what today is known as chola culture or chicha, which has slowly been increasing its presence and power in the country. However, the school, despite these changes in social composition, beyond the speech, has persisted in further strengthen the Castilian-Western culture.
worth noting that many indigenous peoples, despite this formal education, have resisted and persisted in maintaining their language and their culture. And, at various times in our history have demanded that the state recognizes the value of indigenous languages \u200b\u200band assume responsibility for its preservation and dissemination through the education system.
From the 90's, the issue of cultural diversity in Latin America has put on the table for discussion and decision making. Has a presence in public policy and constitutional reforms and education, and major axis both at the national-level institutional and inter / transnational. However, this attention can be seen from two perspectives: first, the effect and result of the struggles of social movements originating and their demands for recognition and rights, and secondly, linked with global designs power, capital and market.
In this way, an important milestone in the country stands in 2002, when various political organizations and civil society signed Peruvian National Agreement on Education, in which he highlighted the eleventh state policy: "Promotion Equality of Opportunity without discrimination ", and ranked second policy," Universal Access to Free Public Education, and Quality. "
Globalization and the visibility of the diversity of ethnocultural
paradoxically
Globalization is producing a greater visibility of ethnic minorities. When many thought that globalization would bring us to the tendency of universal culture and monolingual, what is happening is an increase in the visibility of ethnic diversity.
NICTs facilitate relationships with other people from different places, languages \u200b\u200band cultures. Thanks to them today the world has "shrunk" and is increasingly possible for us to relate to more people from different places, languages \u200b\u200band cultures.
In this scenario, these ethnic groups, their languages \u200b\u200band cultures are increasingly raising their voices, demanding the right to difference, question the homogenizing nature of nation states and propose the construction of multicultural or multinational states.
The challenge of this is progress in building a multicultural country. In that sense, the first step is to assume, recognize and become an asset of enormous cultural diversity of the country. The second is to end cultural discrimination, non-recognition and exclusion, which is key to the promotion of intercultural education.
Interculturalism Today is not enough that each people to preserve and strengthen its language and culture but it is essential that, in exercise of their human rights, participate in the set of relationships that exist between different cultures and generate new relationships with cultures not previously recognized. This finding shows the need for an intercultural approach in the training of new generations of both Castilian-Western culture as the original cultures.
One way to approach the concept of multiculturalism is distinguishing and relating it to two concepts next, that of multiculturalism and crossbreeding.
multiculturalism in the keyword is respect. Since the recognition of the right to be different is commanding respect among different cultural groups that are relatively separate. To be effective this respect calls for concrete in the equalization of social opportunities for these groups. This means matching require specific policies when this does not happen due to past and present phenomena of cultural domination. Multiculturalism is a descriptive concept, which only tells us that in a given area groups with different cultures coexist and therefore does not concern the relationship between cultures.
The key word is fusion or synthesis mixture. What is sought is a culture that it overcomes the synthesis of cultures coming into relationship. History shows that the breed is the result of conditions of domination, therefore unwanted impositions, and then led to reactions and social transgressions. The mixture may be a desired horizon and unforced synthesis strategies, leading to achieve a common culture enriched by the contributions of various groups and enablers multiple multiple personal development, which could end the ethnocentric perspectives and different ethnic conflict.
in intercultural dialogue is the key word. In the intercultural elements are assumed multiculturalism and miscegenation but defines its own conceptual space.
Interculturality multiculturalism takes in part, in the sense that dialogue must assume mutual respect and equal dialogue between people. Furthermore, it also resumes in the sense that to be consistent in creative dialogue, cultural collective whole need some separation, that is, the cultivation of their own defining characteristics in specific areas and institutions. But unlike multiculturalism, multiculturalism is advocated from the meeting of cultures, it is seen as a vehicle for creative development of the cultures that are involved in it and as an expression of solidarity between them. In this sense, multiculturalism also states that the groups involved are mutually recognized cultural capacity building, recognizing that no culture fully realized the possibilities of human beings and that all potential contributors deserve to be taken into account. That is, respect is deeply empathetic here. Interculturalism also assumes
part of miscegenation, in the sense that, as a result of dialogue and contact it brings, can incorporate elements from the cultures with whom we dialogue. But away from the mixing in the relationship with the other does not intend to merge his identity with him in a unique cultural identity, by contrast, seeks to strengthen creative and severally their own identity. Interculturalism is thus a specific mode of self-affirmation etnoidentitaria. Socially
, multiculturalism means that between different cultural groups exist in a relationship as equals. The asymmetry does not support multiculturalism, ie inequalities between cultures mediated by power, that benefit a cultural group over another or others. As aspiration, multiculturalism is part of a national project.
human beings have recently become convinced of the positive condition of the practice of multiculturalism and human relations strategy with a view to a harmonious and creative development of human societies.
intercultural education
In education, multiculturalism in practice is a cultural behavior to function in relation to cultural contexts. It is a behavior of people or human groups in terms of multiculturalism. The question is handled between members of different cultures with whom they interact (Solis, 1999).
Like all cultural phenomena, cultural behavior is learned as a member of a particular cultural, or group of cultures in contact. The first condition for the existence of multiculturalism is the contact of cultures. But for multiculturalism is a behavior, what should happen is a learning process, whether natural, as part of the socialization of people, or planned, that is, formally. Interculturalism implies
education while respectful of differences and emphasizes the cultural exchanges, mutual fertilization, influences, hybridities (Degregori, 2001).
The objectives of intercultural education are:
- Ending homogenizing education / acculturated, open to pluralism, recognize that other cultures' hegemonic "have the same rights are part and enrich the cultural heritage of the country,
- Avoid polarizations while useless, stressing bridges and body interrelationships of diverse cultures.
Interculturality from critical pedagogy
With the advent of modern industrial state and the subsequent development of mass education, changes occur in the perception of students of education.
Instead of the relationship between education and society, the focus is on the relationship between schooling and the state, taking the extensive network of institutional education as a starting point and raise questions from him, rather than on the network.
In this scenario, expressed different points of view, sin of reductionism, one can distinguish between technical, practical and critical.
technical pedagogy presents perspectives on the components of the education system and improving the same within the broad structure of educational provision in the state.
practice pedagogy encourages teachers to reorient their work in the classroom and school in the light their own values \u200b\u200band practical deliberation, but says relatively little about the deliberation and action needed to address the broad issue of state's role in the development of and the constraints imposed on the possibilities of contemporary education.
critical pedagogy brings to the fore the relationship between education and society, schooling and status (how schooling serves the interests of the state, they activate certain specific values \u200b\u200band not other possible, and how the state represents certain values \u200b\u200band interests in contemporary society and not others), and the role of teachers not only criticism but also in action through the establishment of organizational forms that seek to change education.
Critical pedagogy involves a form of reasoning than the art and practice: the dialectical reasoning. And is governed by a different kind of interests: a liberating or emancipatory interest.
dialectical reasoning employed by the critical pedagogy is to illuminate the social and educational processes in four ways: first, showing how simple dualisms (colonialism, modernity, East and West, primitive-civilized, magical / mythic-scientific, traditional-modern ) limit our understanding, and second, showing how the oppositions raised in these dualisms lead to contradiction, third, showing how these ideas interact opposing dualistic position, and fourth, showing how the dynamic processes of interaction between opposing ideas or positions are the patterns and consequences of action and interaction observed in educational social scenarios that we hope to understand and improve.
From Marx, we have tried to show how human thought has developed in relation to social conditions, and how the movement of ideas and social practices and economic progress occurs through opposition and, after above situations opposite of transcendence in new ideas and practices.
So in the socio-political, Zizek (1998), among others, argues that global capitalism today operates with a logic that incorporates multicultural difference while neutralization and empty of real meaning. In this respect, recognition and respect for cultural diversity become a new strategy of domination that prevents clear thinking and keeps both the colonial difference through the discursive rhetoric of multiculturalism and interculturalism conceptual tool of "functional "understood as integration. This rhetoric and tools are not aimed at building societies equitable and inclusive, but the ethnic conflict management and maintenance of social stability in order to promote the economic imperatives of the model (neoliberal) capitalist accumulation, now doing "include" historically excluded groups within it.
This multiculturalism is "functional" because it "does not question the rules of the game and is perfectly compatible with the logic of the existing neo-liberal" (Tubino, 2005) and, therefore, differ substantially with critical multiculturalism (Walsh, 2001 ) understood as a political, social, epistemological and ethical.
approach and practice of intercultural criticism are not functional at the current social model, but very serious questioning of such a model. While functional multiculturalism assumes cultural diversity as a central, underpinning their recognition and inclusion in society and the national state (homogenizers by practice and design) and leaving out the devices and patterns of structural-institutional power which they maintain -inequality, intercultural critical part of the problem of power, its structure pattern based on race and the difference (not just colonial cultural) has been constructed accordingly. Functional Interculturalism respond to and part of the interest and needs of social institutions while that critical multiculturalism, however, is a building and from people who have endured a history of subjugation and subordination.
What is the significance of development among the ethnic non-Castilian, What kind of education they need to implement to promote their development?, What should be the elements or components of education?, What strategies should be promoted as having learning between two languages \u200b\u200band two cultures as a reference?, how to relate the educational processes in the context of cultural diversity. Are some questions that are being addressed by various educational experiences at home and if FORMABIAP. But there is still a long way to go.
This presentation is done from the perspective of a mestizo teacher, who in his old age found that the difficulties they encounter in Castilian do not respond well to anatomic and physiological problems of their vocal apparatus and less of the education he received but a cultural heritage unconsciously emerges expressions of their own cultural ancestors. Something similar happens in terms of their beliefs, which involves both from education and many other of origin unknown. "
This revelation leads me to think about how he saw the ethnocultural other than Castilian, the impact of globalization on these cultures, the concept of multiculturalism, the need for intercultural education and to try his understanding from critical pedagogy.
Our perception of non-Castilian ethnocultural
To whom were born in the bosom of the Castilian-Western culture and we formed in their schools, grew up with the idea that this was only natural culture of Peru and learned to look down on those not in tune with our way of expressing and thinking. Words such as "ham" or "Indian" or "black" part of the lexicon of the grievance.
The story we presented the school showed us the "other" as uncivilized past lags the country and kept their lands rich would have to insist on its exploration and exploitation. Two lessons were learned from this history: we must civilize the "mountain" and "Indian" and must colonize their land.
"In the race demogénesis observed in rural areas, especially in indigenous environments, the need to combat hereditary defects to free future generations ..." (Mendoza, Juan. 1956. P. 10)
Those lessons were well learned, especially by those in power, social organizations and even wealthy men who carried out actions in this direction: civilization of the indigenous population and exploitation of its riches.
The increasing internal migration towards cities and coastal areas and the resulting mixture was a determining factor for the emergence of what today is known as chola culture or chicha, which has slowly been increasing its presence and power in the country. However, the school, despite these changes in social composition, beyond the speech, has persisted in further strengthen the Castilian-Western culture.
worth noting that many indigenous peoples, despite this formal education, have resisted and persisted in maintaining their language and their culture. And, at various times in our history have demanded that the state recognizes the value of indigenous languages \u200b\u200band assume responsibility for its preservation and dissemination through the education system.
From the 90's, the issue of cultural diversity in Latin America has put on the table for discussion and decision making. Has a presence in public policy and constitutional reforms and education, and major axis both at the national-level institutional and inter / transnational. However, this attention can be seen from two perspectives: first, the effect and result of the struggles of social movements originating and their demands for recognition and rights, and secondly, linked with global designs power, capital and market.
In this way, an important milestone in the country stands in 2002, when various political organizations and civil society signed Peruvian National Agreement on Education, in which he highlighted the eleventh state policy: "Promotion Equality of Opportunity without discrimination ", and ranked second policy," Universal Access to Free Public Education, and Quality. "
Globalization and the visibility of the diversity of ethnocultural
paradoxically
Globalization is producing a greater visibility of ethnic minorities. When many thought that globalization would bring us to the tendency of universal culture and monolingual, what is happening is an increase in the visibility of ethnic diversity.
NICTs facilitate relationships with other people from different places, languages \u200b\u200band cultures. Thanks to them today the world has "shrunk" and is increasingly possible for us to relate to more people from different places, languages \u200b\u200band cultures.
In this scenario, these ethnic groups, their languages \u200b\u200band cultures are increasingly raising their voices, demanding the right to difference, question the homogenizing nature of nation states and propose the construction of multicultural or multinational states.
The challenge of this is progress in building a multicultural country. In that sense, the first step is to assume, recognize and become an asset of enormous cultural diversity of the country. The second is to end cultural discrimination, non-recognition and exclusion, which is key to the promotion of intercultural education.
Interculturalism Today is not enough that each people to preserve and strengthen its language and culture but it is essential that, in exercise of their human rights, participate in the set of relationships that exist between different cultures and generate new relationships with cultures not previously recognized. This finding shows the need for an intercultural approach in the training of new generations of both Castilian-Western culture as the original cultures.
One way to approach the concept of multiculturalism is distinguishing and relating it to two concepts next, that of multiculturalism and crossbreeding.
multiculturalism in the keyword is respect. Since the recognition of the right to be different is commanding respect among different cultural groups that are relatively separate. To be effective this respect calls for concrete in the equalization of social opportunities for these groups. This means matching require specific policies when this does not happen due to past and present phenomena of cultural domination. Multiculturalism is a descriptive concept, which only tells us that in a given area groups with different cultures coexist and therefore does not concern the relationship between cultures.
The key word is fusion or synthesis mixture. What is sought is a culture that it overcomes the synthesis of cultures coming into relationship. History shows that the breed is the result of conditions of domination, therefore unwanted impositions, and then led to reactions and social transgressions. The mixture may be a desired horizon and unforced synthesis strategies, leading to achieve a common culture enriched by the contributions of various groups and enablers multiple multiple personal development, which could end the ethnocentric perspectives and different ethnic conflict.
in intercultural dialogue is the key word. In the intercultural elements are assumed multiculturalism and miscegenation but defines its own conceptual space.
Interculturality multiculturalism takes in part, in the sense that dialogue must assume mutual respect and equal dialogue between people. Furthermore, it also resumes in the sense that to be consistent in creative dialogue, cultural collective whole need some separation, that is, the cultivation of their own defining characteristics in specific areas and institutions. But unlike multiculturalism, multiculturalism is advocated from the meeting of cultures, it is seen as a vehicle for creative development of the cultures that are involved in it and as an expression of solidarity between them. In this sense, multiculturalism also states that the groups involved are mutually recognized cultural capacity building, recognizing that no culture fully realized the possibilities of human beings and that all potential contributors deserve to be taken into account. That is, respect is deeply empathetic here. Interculturalism also assumes
part of miscegenation, in the sense that, as a result of dialogue and contact it brings, can incorporate elements from the cultures with whom we dialogue. But away from the mixing in the relationship with the other does not intend to merge his identity with him in a unique cultural identity, by contrast, seeks to strengthen creative and severally their own identity. Interculturalism is thus a specific mode of self-affirmation etnoidentitaria. Socially
, multiculturalism means that between different cultural groups exist in a relationship as equals. The asymmetry does not support multiculturalism, ie inequalities between cultures mediated by power, that benefit a cultural group over another or others. As aspiration, multiculturalism is part of a national project.
human beings have recently become convinced of the positive condition of the practice of multiculturalism and human relations strategy with a view to a harmonious and creative development of human societies.
intercultural education
In education, multiculturalism in practice is a cultural behavior to function in relation to cultural contexts. It is a behavior of people or human groups in terms of multiculturalism. The question is handled between members of different cultures with whom they interact (Solis, 1999).
Like all cultural phenomena, cultural behavior is learned as a member of a particular cultural, or group of cultures in contact. The first condition for the existence of multiculturalism is the contact of cultures. But for multiculturalism is a behavior, what should happen is a learning process, whether natural, as part of the socialization of people, or planned, that is, formally. Interculturalism implies
education while respectful of differences and emphasizes the cultural exchanges, mutual fertilization, influences, hybridities (Degregori, 2001).
The objectives of intercultural education are:
- Ending homogenizing education / acculturated, open to pluralism, recognize that other cultures' hegemonic "have the same rights are part and enrich the cultural heritage of the country,
- Avoid polarizations while useless, stressing bridges and body interrelationships of diverse cultures.
Interculturality from critical pedagogy
With the advent of modern industrial state and the subsequent development of mass education, changes occur in the perception of students of education.
Instead of the relationship between education and society, the focus is on the relationship between schooling and the state, taking the extensive network of institutional education as a starting point and raise questions from him, rather than on the network.
In this scenario, expressed different points of view, sin of reductionism, one can distinguish between technical, practical and critical.
technical pedagogy presents perspectives on the components of the education system and improving the same within the broad structure of educational provision in the state.
practice pedagogy encourages teachers to reorient their work in the classroom and school in the light their own values \u200b\u200band practical deliberation, but says relatively little about the deliberation and action needed to address the broad issue of state's role in the development of and the constraints imposed on the possibilities of contemporary education.
critical pedagogy brings to the fore the relationship between education and society, schooling and status (how schooling serves the interests of the state, they activate certain specific values \u200b\u200band not other possible, and how the state represents certain values \u200b\u200band interests in contemporary society and not others), and the role of teachers not only criticism but also in action through the establishment of organizational forms that seek to change education.
Critical pedagogy involves a form of reasoning than the art and practice: the dialectical reasoning. And is governed by a different kind of interests: a liberating or emancipatory interest.
dialectical reasoning employed by the critical pedagogy is to illuminate the social and educational processes in four ways: first, showing how simple dualisms (colonialism, modernity, East and West, primitive-civilized, magical / mythic-scientific, traditional-modern ) limit our understanding, and second, showing how the oppositions raised in these dualisms lead to contradiction, third, showing how these ideas interact opposing dualistic position, and fourth, showing how the dynamic processes of interaction between opposing ideas or positions are the patterns and consequences of action and interaction observed in educational social scenarios that we hope to understand and improve.
From Marx, we have tried to show how human thought has developed in relation to social conditions, and how the movement of ideas and social practices and economic progress occurs through opposition and, after above situations opposite of transcendence in new ideas and practices.
So in the socio-political, Zizek (1998), among others, argues that global capitalism today operates with a logic that incorporates multicultural difference while neutralization and empty of real meaning. In this respect, recognition and respect for cultural diversity become a new strategy of domination that prevents clear thinking and keeps both the colonial difference through the discursive rhetoric of multiculturalism and interculturalism conceptual tool of "functional "understood as integration. This rhetoric and tools are not aimed at building societies equitable and inclusive, but the ethnic conflict management and maintenance of social stability in order to promote the economic imperatives of the model (neoliberal) capitalist accumulation, now doing "include" historically excluded groups within it.
This multiculturalism is "functional" because it "does not question the rules of the game and is perfectly compatible with the logic of the existing neo-liberal" (Tubino, 2005) and, therefore, differ substantially with critical multiculturalism (Walsh, 2001 ) understood as a political, social, epistemological and ethical.
approach and practice of intercultural criticism are not functional at the current social model, but very serious questioning of such a model. While functional multiculturalism assumes cultural diversity as a central, underpinning their recognition and inclusion in society and the national state (homogenizers by practice and design) and leaving out the devices and patterns of structural-institutional power which they maintain -inequality, intercultural critical part of the problem of power, its structure pattern based on race and the difference (not just colonial cultural) has been constructed accordingly. Functional Interculturalism respond to and part of the interest and needs of social institutions while that critical multiculturalism, however, is a building and from people who have endured a history of subjugation and subordination.
What is the significance of development among the ethnic non-Castilian, What kind of education they need to implement to promote their development?, What should be the elements or components of education?, What strategies should be promoted as having learning between two languages \u200b\u200band two cultures as a reference?, how to relate the educational processes in the context of cultural diversity. Are some questions that are being addressed by various educational experiences at home and if FORMABIAP. But there is still a long way to go.
(*) filed on 05/08/2010 Conference at the International Seminar on Critical Pedagogy: methods and strategies, organized by the Institute of Popular Education-IPP.
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