Public Policies For Interculturality And Its Impact On Ethnoeducational Education

Public policies for interculturality and its impact on ethnoeducational education

Introduction

This essay frames a proposal for the implementation of public policies of interculturality designed in Colombia for ethnic peoples and based on the cultural impact of the social reality of new generations in educational establishments, through which the following questions arise.The ethnoeducative policies implemented in Colombia have reached the relevant attention of the population and social transformation that is expected through these? Have public interculturality policies in Colombia be inclusive and assertive? Has an education been given according to the reality of ethnic peoples?

Developing

There are many questions that could arise, but stopping a little in public intercultural policies in Colombia, it can be specified that there has been a great distancing between educational policies, school contexts and the reality of the ethnic population of ethnic schools of school age. Since, despite the fact that in recent years a series of policies aimed at the most needy ethnic sectors have been diversified and appropriateIt has been notorious, or the results have not reached the expected levels with the established intercultural education policies. To the point, that it can be said that today’s young people, from their intellectual training, are an increasingly vulnerable population and more distant from their ancestral background and cultural elements.

According to the El Board page, of the Ministries of National Education, during the last decade, Colombia has made efforts in the implementation of some educational policies, to the point, that the education system has been substantially modified, based on policiespublic and the reorganization of educational legislation including as an essential part of ethnoeducative public policies. But, despite some attempts or efforts, the impact on the ethnic, social and cultural context of the ancestral peoples is not perceived. Moreover, it can be said that the efforts of the men. But at academic levels the reality is another and the results of the knowing tests reflect low levels and with competitive difficulties of the students when solving problems.

This allows to analyze two fundamental aspects, the first: an intercultural education is proposed that based on the mother tongue of ethnic peoples, and Spanish as a second language, but the tests are performed in Spanish;Language that some children do not dominate. The second aspect;It is that indigenous people from their ethnic contexts and intercultural education they receive should not be evaluated in the knowledge tests from a generalized system for all of Colombia, they should be evaluated from the education they receive from their intercultural environment.

Attending to one of the questions we ask, such as: ¿The ethnoeducative policies implemented in Colombia have reached the relevant attention of the population and social transformation that is expected through these? It can be literally said that educational policies from the ethnic context have not reached the expected impact and have neither influenced the communities of ethno -educational establishments as expected. According to Hays (2010) “Education is crucial in terms of self-determination -in its allowed law task -in this way self-determination in education refers to the right of indigenous peoples of determining by themselves the best way to accessTo the skills they decide that they have ”, but not to the general determinations that the State does, which defines a public policy of interculturality, but gives a capitalist character, which from every point of view, is not interesting for ethnic peoples, for which he loses from the context, the true reason for being and the relevance for ethnoeducative peoples.

The right given by the Colombian Political Constitution to the “indigenous peoples has as its fundamental purpose the search for strategies, so that aboriginal groups are not only passive receptors, but also constitute participants in the elaboration of their own history” (Hays 2010) of their own education from the parameters that actually interest them from the social and cultural context for permanence and survival in front of the globalizing and overwhelming society that every day acculturizes them. But it does not establish an intercultural relationship as it should be, based on the principles of intercultural policies.

For this reason, this essay is focused on a proposal for the materialization of the public intercultural policy, based on the appropriation of the auspicious context and recognition as such of the ancestral values of each of the cultures related to each other in a geographical spaceand the implementation of the construction processes of educational policies and the construction of curricula from the intercultural context and from the very essence of the peoples, in the face of their interests and needs as such in their interpretation of the reality and conception of the conception of theworld that.

According to Tent (2014), it is known as intercultural education “The right to self-determination of teaching methods does not intend that indigenous groups are isolated from other cultures;On the contrary, it seeks a level of coexistence that is directed to improve the way cultures learn. For this reason, an ethnoeducative project known as Anaa´kuaipa, which establishes the formation of Wayuu children from interculturality as a prospective vision of preserving culture and at the same time assess the others.

It should be noted that one of the essential elements in the conservation of culture is the mother tongue, therefore, the education of ethnic peoples must be focused on the mother tongue as the first language and as a transmitting vehicle of cultural elements, plus theStep, to interculturality would be focused on the teaching of Spanish as a second language and as a need to relate to the actors of globalizing culture, or as a need to continue the studies. The central axis of this would be the recognition as such of its ancestral culture and respect for the others.

The ILO (2014) points out that "Intercultural Education must cover the pedagogical field, school life, teacher training, programs, languages in which they are taught and the educational materials used". All this must be from the reality of the cultural context and the construction of actions that arise from the same bosom of the community, their cultural needs and cosmogonic vision of the world for the conservation of traditions. Moreover, they must be a pertinent construction with their own sense that arises from the actors involved and the intercultural interests of each town.

conclusion

Finally, it should be noted, that it is important that the State when defining educational policies or other immersed in the ethnoeducative context, take into account the concertations with the ancestral peoples, so that these are according to the needs and achieve the desired impact.