Intercultural Communication And Its Belief

Intercultural communication and its belief

Introduction

It should be conceived that interculturality allows articulation and complementarity between local, regional, foreign and universal beliefs, knowledge and knowledge. In addition, it offers the possibility of building a multicultural society, aimed at equality and social justice. The objective of interculturality is to build processes that contribute to form plural, fair and democratic societies.

These processes require a safe, respectful and comprehensive citizenship of the multiple manifestations of cultural differences, criticism of inequalities, marginalization, discrimination and exclusion;And as Godenzzi mentions "to be able to communicate, interrelate, cooperate and act with others to build unity in diversity, to learn to live together, at school and in society".

Therefore, interculturality must be conceived as a process of democratization and reorganization of society, for a new relationship with the original peoples. As Vaccari mentions that "these new relationships will allow multicultural societies to advance and develop". And surely the new intercultural approaches, they raided the way to true sustainable rural development and sustainable human development in general.

Developing

I will make a reference of participatory research, which is conceived as an investigation committed to the environment, as a way of investigating, which seeks not only to obtain knowledge, but the improvement of situations, changes, transformations of whatIs being investigated.

For this, intercultural communication fulfills a function for development, FAO mentions that communication allows “the exchange of knowledge aimed at achieving a consensus for action, which takes into account the interests, needs and abilities of all those involved”;And he adds that "it is there where the media are an important tool when facing this process".

There are several experiences about rural development that are based on giving a value to cultural identity, which become more frequent and disseminated. Intercultural communication becomes an important part of economic development alternatives. And it is in the economic field, where experiences are transformed into a wide range for endogenous development, in which they handle production and its income from the interior of the town. 

This allows participation and experience of actors and institutions that are outside the town.As a result, local development is the interaction of local and extra local forces, as well as exogenous and endogenous forces. In today’s world, societies are multicultural and postmodern, this society is characterized by the continuous scientific and technological advances in telecommunications, constant migratory flows are observed, which raise many demands, demands and challenges as a person and as a society.

Intercultural communication that develops through information and communication technologies are able to articulate an articulating, inclusive and critical concept, transforming into tools and means essential for an intercultural society. Within a knowledge society it is necessary to have creative and innovative actions and behaviors.

And so, Leiva tells us that “the axis of interest of an intercultural society should not be other than the promotion of desirable conditions, so that people of diverse cultures are, live together, and be weaving among them true tiescommunication;of an interpersonal communication in which genuine attitudes of respect, empathy, solidarity, valuation, and reciprocal responsibility prevail ”.

Intercultural communication requests that institutions and people work, that is, in learning communities, to achieve cultural diversity, which in the end becomes intellectual and dialectical wealth, but this demands a set of initiatives, which achieves theTransformation of organizations.

Adding what Vallejo collaborates "in the framework of integration of ICTs that allow these actions with tools that promote integration and participation as key elements of intercultural exchange and learning". The use of information and communication technologies, generate rapid changes and advances in communication and solution to society’s problems, but also create uncertainty and insecurity in citizens who do not master these technologies.

In that sense, Galliani mentions that “the creation of virtual learning and intercultural communication communities can contribute a meeting and support space to share experiences, aspirations, dreams and hopes that lead to educational proposals according to the training needs they require in order to be able toLiving in future society, in which not only will it be necessary.

Intercultural communication becomes a communicative ability, which allows us to all be flexible, non -dogmatic and open to the challenge and adapt to intercultural interactions in addition, intercultural communication leads to reflective and critical promotion on our behavior that occurs throughof values, culture and attitudes, without prejudice to differentiation.

Therefore, it is necessary and fundamental to acquire information on history, culture, institutions and behavioral systems of our society and other societies. Barabas comments that, “with the acquisition of cultural competence on the other, interculturality is possible and the negative stereotypes and prejudices are destroyed that are usually the product of the absence or poor quality of information about the lifestyles of the other cultural oneswith those who live ".

And so that currently coexistence relations are based on respect and advantages of cultural diversity, to the point that as a country we have comparative advantages and ability to go to the roots and learning of our old cultures. Within education, a uniform and discrimination vision of multicultural and multilingual populations has been adopted, through a wrong conception of equality, causing the loss of the mother tongue and replacing it with a dominant language.

The positive recognition of cultural diversity in the management of public services, as well as in the organizational culture of the institutions that promote them, is a fundamental condition to eliminate racial ethnic discrimination and lay the foundations for the construction of a more just societyand egalitarian. They are characterized by incorporating the intercultural approach in their mechanisms, processes, regulations and/or systems to guarantee an adequate benefit to the public to those who attend.

• It allows to recognize, value positively and effectively manage cultural diversity.
• Promotes dialogue between different cultural groups and the State, in a framework of peaceful and respectful coexistence.
• It is participatory, develops dialogue and feedback mechanisms with citizens.
• It favors the inclusion of historically excluded groups, such as indigenous peoples and the Afro -Peruvian population.

An intercultural approach in public management is necessary, which guarantees the effectiveness and sustainability of development policies, programs and projects. In addition, MINCUL, mentions that the intercultural approach "guarantees the exercise of the right to development and the self-determination of peoples. It helps to decide and build the future of peoples in equal opportunities, without ethnic-racial discrimination ”.

The benefits of interculturality in public management is to allow the right to cultural identity, and non -discrimination. To access public services that respond to their needs. Collaborates in the effective citizen participation and mobilization, therefore allows the State to improve governance, intercultural dialogue, peaceful coexistence and reduce social conflicts. Reduce ethnic-racial gaps.

The human being is a basically cultural being and that culture is a construction of the human being. In broad strokes we could say that each person was born in a community of life in which he has socialized. According to Rodrigo, “the person internalizes some ways of thinking, feeling and acting. 

From this internalization not only understands the world of its community, but it will become its world ”. But at the same time this person will be a constitutive element of this culture and, inevitably, it will help its transmission, its conservation and transformation. This understands that a culture is dynamic and changing. Therefore some of its manifestations are preserved, others change and others disappear. All this happens due to the communicative interaction that occurs within any life community.

Then for effective intercultural communication it is necessary, on the one hand, a new communicative competence and, on the other hand, a certain knowledge of the other culture. Interpersonal communication is not simply verbal communication, nonverbal communication has great importance. That is, it is not enough to know a language, we must also know, for example, the meaning of the interlocutor’s gestural communication. In addition, we must remember that communication is not a simple exchange of messages that have an unquestionable sense.

Being a professional involved in rural areas, especially in the Sierra del Perú, technology transfer approaches and proposed, must change for a human capacities development approach, revaluing the priorities of local culture and highlighting the importance of participationof farmers in the process. This is corroborated by the World Bank, which recognizes "the impossibility of attending very heterogeneous realities from a single agricultural extension model".

Therefore, the cultural aspect based on the root of the peasant to peasant methodology, rests on the notion that the extensionists who provide training and technical assistance to peasant families must be from the same Quechua cultural base, share the same worldviewFrom the Andean rural and live in their respective communities.

Another very beautiful experience is the work of the Yachachiq, who are technological and social leaders, men and women, who share their knowledge so that more families learn in a practical way productive technologies such as the cultivation of Andean vegetables and crops, technified aging of guinea pigs, production of organic fertilizers, installation of improved kitchens and the implementation of rural ventures. 

The Yachachiq come to establish a cultural relationship with peasants or producers throughout the project development process. This implies that they have to speak the language of the population with which they work. That is why the importance of Quechua, because that language is essential when, due to professional practice, you have to deal with a taller population. Similar situation is the one that occurs with other languages.

There the importance of teaching and learning communication in a language different from our mother tongue, today constitute a social need and a priority that can be among other staff, academic, scientific, professional and cultural. Consequently, its use will not depend on the level of mastery, but on the assessment assigned.

The research project proposed, contains as a objective, to determine the social and economic factors that influence the adoption of producers’ technologies in the food of dairy cattle in the high Andean area of the Junín region. Part of the research methodology will be used the sustainable livelihood approach, which is very useful to analyze, as systems, the production units that are the producers. The sustainable media approach allows:

• Analyze how a population or community is developing their livelihoods.
• Design projects or programs to improve these livelihoods and make them sustainable.
• Evaluate the impact of these projects or programs and their contribution to the reduction of poverty and environmental sustainability.

Therefore, it will allow evaluating and determining the factors that influence the adoption of technologies by producers. Taking into account that the innovations or changes that take place in a population can leave many learning about what should be repeated and what should be avoided in the future;and that, in turn, learning produces changes;The approach of livelihood seeks to learn from changes as progress is made. In this way a continuous and dynamic cycle of change and learning is generated, which in turn generates new changes. This allows us to potentiate positive changes and mitigate negative changes.

This approach focuses its attention on people, on their potential, opportunities, strategies and initiatives, and respects their visions;so that it supports populations to see their own objectives in the field of livelihoods fulfilled. In this way, it seeks that individuals, families and communities go from being reactive subjects to becoming proactive actors in their own development.

This principle follows from the conviction that external aid to reduce poverty in a population can only be really effective if it adapts to this population and articulates its environment, its ability to adapt and its strategies to develop livelihoods. Putting people as the center of actions that seek to transform their lives are achieved only with the active and aware participation of them in their change processes.

This means that people must contribute ideas, analyze alternatives for action, make decisions and effectively involve themselves in the execution and evaluation of the development alternatives that have arisen within their communities. There are rapid and economic methods such as participatory rural diagnoses that allow us to know how to differentiate the most vulnerable homes, which share the same interests and are willing to organize in groups. That way, you can work with them collectively.

The DRP is a participatory activity that allows the identification of the main productive, social and organization technical problems to achieve coexistence with producers. In order to learn more about the different aspects of the community, generating the basic information for the elaboration of community action plans. The author of this Verdejo tool, mentions the advantages of the DRP:

1. It puts in direct contact to those who plan, the technical and extension personnel with the people of the community and vice versa;All participate throughout the diagnosis process.
2. Facilitates the exchange of information and the verification of this by all community groups.
3. DRP as a methodology points to multidisciplinarity. It is ideal to establish links between sectors, such as: forest, livestock and agriculture, health, education and others.
4. DRP tools lend themselves very well to identify specific gender aspects.
5. It facilitates the participation of both men and women and the different community groups.
6. Generates and provides information from a local perspective.

conclusion

Interculturality as a process and attitude, rather than as a specific situation, implies considering elements such as respect, tolerance, dialogue and mutual enrichment, among others. Hence, interculturality cannot exist if it is not in the framework of cultural respect;It can only be given from the recognition of the other and from a dialogue of knowledge and do that tend towards harmonization;In addition, it implies a mutual enrichment of interaction cultures that must be understood and assumed by all the parties involved.

Bibliography

• Vaccari, j. 2005. Interculturality and Rural Development. Development and Environment Institute – IDMA – CEPES. Lime. Peru.
• Godenzzi, j. C. 1999. Andean cognition and languages. Notes. Social Sciences Magazine, (45), 97-106. Cuzco. Peru.
• Barabas, a. 2014. Multiculturalism, cultural pluralism and interculturality in the context of Latin America: the presence of native peoples. Mexico.
• Rodrigo, m. 1999. Intercultural communication. Barcelona. Spain.
• Culture Ministry. 2018. Towards intercultural public management. Lime. Peru.
• Vallejo, a. 2009. Strategy, methodology and technology in the multicultural classroom. Cultural diversity and socio -educational care: innovative experiences. Pablo de Olavide University and SM Foundation. Seville.
• Galliani, l. 2008. Technology, Learning, Interculturality. Pedagogical paradigms of the transition, teachers. Curriculum magazine and faculty formation. Spain.
• Verdejo, m. 2003. Participatory Rural Diagnosis. Poveda Cultural Center. Santo Domingo. Dominican Republic.
• FAO. 2007. Communication and Sustainable Development. 9th United Nations Round Table on Development Communication. Rome. Italy.
• Leiva, j. 2013. Interculturality through ICT: a network learning process. In Didactic, Innovation and Multimedia Magazine No. 25.