Suchergebnisse

En el presente artículo nos proponemos analizar las políticas de Educación Intercultural Bilingüe de las provincias de Chaco y Misiones (Argentina) a partir de las biografías de algunos/as referentes indígenas. Estas biografías nos aportan interesantes aspectos de los recorridos formativos individuales, atravesados por las transformaciones de la política educativa intercultural. Asimismo, permiten abordar la singularidad de dos casos de legislación provincial muy diferentes en cuanto a la visibilización de la cuestión indígena. La provincia de Chaco es reconocida por su temprana incorporación de normativa que pondera los derechos específicos para los pueblos indígenas que allí residen (toba/qom, mocoví/moqoit y wichí) y, específicamente, por contar con legislación muy progresista sobre los asuntos que regulan la escolarización y lenguas de los pueblos originarios. Por su parte, la provincia de Misiones presenta un escenario contrario, ya que el reconocimiento en las políticas públicas de derechos para los pueblos indígenas ha sido muy escaso y restrictivo; incluso si en particular tomamos en cuenta las políticas educativas, la regulación ha sido remisa, de poco alcance y focalizada. En el análisis efectuado en este artículo pondremos en diálogo las biografías educativas con las legislaciones provinciales más significativas y materiales de registros de trabajo de campo obtenidos de nuestras investigaciones etnográficas en las comunidades mbyá-guaraní de Misiones y toba/qom de Chaco.BIOGRAPHIES OF BILINGUAL INTERCULTURAL EDUCATION ABSTRACTIn this paper we analyze the policies of Bilingual Intercultural Education of the provinces of Chaco and Misiones (Argentina) from the biographies of some indigenous referents. These biographies give us interesting aspects of the individual formative paths, undergoing the transformations of intercultural educational policy. Likewise, they allow addressing the uniqueness of two very different cases of provincial legislation, regarding the visibility of the indigenous issue. The province of Chaco is recognized for its early incorporation of regulations that weigh the specific rights for the indigenous peoples that reside there (toba / qom, mocoví / moqoit and wichí) and, specifically, for having very progressive legislation on the matters they regulate the schooling and languages of the native peoples. On the other hand, the province of Misiones presents a contrary scene, since recognition in public rights policies for indigenous peoples has been very scarce and restrictive, even if we take into account educational policies in particular, the regulation has been scale, of little scope and focused. In the analysis carried out in this article, we will dialogue educational biographies with the most significant provincial laws and materials of field work records obtained from our ethnographic research in the Mbyá-Guaraní communities of Misiones and toba / qom de Chaco.Keywords: Biography. Intercultural Bilingual Education. Mbyá-Guaraní. Toba/Qom.

Social movements had great participation as political agentes throughout the 20th century, it is from this articulation at the level of Latin America that the perspective of interculturality gains strenght within indigenous school education, which seeks to understand the school within the post-colonial inequalities. The Brazilian Indigenous Movement began to organize itself in the 1970s, with the Union of Indigenous Nations (UNI) playing a major role in the 1988 constitutional charter, which will underpin the educational rights related to the intercultural school within a specific social Project. ; Los movimentos sociales tuvieron gran participación como agentes políticos a lo largo del siglo XX, es a partir de esta articulación a nível latinoamericano que la perspectiva de la interculturalidade cobra fuerza dentro de la educación escolar indígena, que busca entender la escuela dentro de las desigualdades poscoloniales. El movimiento indígena brasileño comenzó a organizarse en la década de 1970, con la Unión de Naciones Indígenas (UNI) jugando um papel principal en la carta constitucional de 1988, que sustentará los derechos educativos relacionados con la escuela intercultural dentro de un proyecto social específico. ; Movimento sociais tiveram grande participação como agentes políticos ao longo do século XX, é dessa articulação a nível de América Latina que ganha força a perspectiva da interculturalidade dentro da educação escolar indígena, que busca assim compreender a escola dentro das desigualdades pós-coloniais. O movimento indígena brasileiro começa a se organizar a partir da década de 70, tendo a União das Nações Indígenas (UNI) grande participação na carta constitucional de 1988, a qual irá fundamentar os direitos educacionais relativos à escola intercultural inserida dentro de um projeto societário próprio.

This article presents reflections that connect history teaching, interculturality and education on ethnic-racial relations. It exposes some results of ongoing study processes on actions related to the implementation of laws 10.639/03 and 11.645/08 in Cachoeirinha, Rio Grande do Sul, Brazil. It also points out two specific elements of the reception of these laws, in the context of school education and the history teaching in Rio Grande do Sul: on one hand, the affection to the cause, as a more individual and less institutional response to legal regulations; on the other hand, the tendency of creating new stereotypes in the collective practices concerning the reception of such legislation and related guidelines. ; O texto apresenta reflexões que colocam em conexão o ensino de História, a interculturalidade e a educação das relações étnico-raciais. Expõe alguns resultados de processos de estudo em andamento acerca de ações relativas à implementação das Leis 10.639/03 e 11.645/08 no município de Cachoerinha, RS. Aponta para dois elementos específicos da recepção dessas Leis, no contexto da educação escolar e do ensino de História no Rio Grande do Sul: por um lado, o afeto à causa, como resposta mais individual e menos institucional às determinações legais; por outro lado, a tendência à construção de novas estereotipias nas práticas coletivas de recepção dessa legislação e das diretrizes correlatas.

The debates about the institutionalization of Cultural Studies and their political, ethical and epistemological dimensions were particularly important during the 1990s, when the field was undergoing a major transnational expansion encouraged by universities and publishers from England and the United States, which increasingly involved colleagues and institutions from various European, Asian and Latin American countries. Debates were often associated with the diversity of genealogies and intellectual traditions at play. Leaving aside the differences between those diverse intellectual traditions, this text focuses on some political, ethical, and epistemological dimensions of doing cultural studies beyond the academy, or inside and outside academia. ; Los debates sobre la institucionalización de los Estudios Culturales y sus dimensiones políticas, éticas y epistemológicas fueron particularmente importantes durante la década de 1990, cuando el campo pasaba por una importante expansión transnacional impulsada por universidades y editoriales de Estados Unidos e Inglaterra, que crecientemente involucró a colegas e instituciones de diversos países europeos, asiáticos y latinoamericanos. Los debates se asociaban a menudo a la diversidad de genealogías y tradiciones intelectuales en juego. Dejando en segundo plano las diferencias entre esas diversas tradiciones intelectuales, este texto se centra en algunas dimensiones políticas, éticas y epistemológicas de hacer estudios culturales más allá de la academia, o bien dentro y fuera de la academia.

Social movements had great participation as an agent of political changes throughout the 20th century, it is from this articulation (especially in Latin America) that the perspective of interculturality strengths in the indigenous school education, which seeks to understand the school within the post-colonial inequalities. The Brazilian Indigenous Movement began to organize itself in the 1970s, with the Union of Indigenous Nations (UNI) playing a major role in the 1988 constitutional charter, which will underpin the educational rights related to the intercultural school within a specific social Project. ; Los movimentos sociales tuvieron gran participación como agentes políticos a lo largo del siglo XX, es a partir de esta articulación a nível latinoamericano que la perspectiva de la interculturalidade cobra fuerza dentro de la educación escolar indígena, que busca entender la escuela dentro de las desigualdades poscoloniales. El movimiento indígena brasileño comenzó a organizarse en la década de 1970, con la Unión de Naciones Indígenas (UNI) jugando um papel principal en la carta constitucional de 1988, que sustentará los derechos educativos relacionados con la escuela intercultural dentro de un proyecto social específico. ; Social movements had great participation as an agent of political changes throughout the 20th century, it is from this articulation (especially in Latin America) that the perspective of interculturality strengths in the indigenous school education, which seeks to understand the school within the post-colonial inequalities. The Brazilian Indigenous Movement began to organize itself in the 1970s, with the Union of Indigenous Nations (UNI) playing a major role in the 1988 constitutional charter, which will underpin the educational rights related to the intercultural school within a specific social Project.

La formación docente orientada a la Educación Intercultural Bilingüe (EIB), en el interior rural inhóspito de Salta, al noroeste de Argentina, tiene una historia reciente atravesada por sucesivos cambios en las políticas nacionales y provinciales. En el sistema educativo argentino, la modalidad EIB entraña un desafío en todo sentido y en particular en la formación de profesoras y profesores de educación primaria. Requiere de-formar y crear nuevas formas, dentro de complejos procesos de reconocimiento y defensa de los derechos de los pueblos indígenas. El trabajo analiza la situación de la formación de docentes en general y en particular la del Extensión Áulica de Isla de Cañas, departamento de Iruya, que como otras carreras, depende del Instituto de Educación Superior n° 6023 de San Ramón de la Nueva Orán, capital del departamento de Oran en la frontera con Bolivia. Prestamos atención a las voces de quienes se forman como docentes en un territorio de conflictos y de postergaciones sociales, políticas y económicas que impactan en el campo educativo, donde compartimos la lucha por la apertura y sostén de los profesorados con orientación en EIB. Intentamos una comprensión amplia de nuestras prácticas en educación intercultural bilingüe a través de miradas plurales, donde los aportes posestructuralistas son deconstruidos dentro de un giro decolonial y de una hermenéutica pluritópica.TEACHER FORMATION IN INTERCULTURAL EDUCATION IN THE NORTHWEST OF ARGENTINA ABSTRACTTeacher formation oriented to Bilingual Intercultural Education (BIE), in the inhospitable rural interior of Salta, northwest Argentina, has a recent history crossed by successive changes in national and provincial policies. In the Argentine educational system, the EIB modality has a challenge in every sense and particularly in the formation of primary education teachers. Require de-form and creat new forms, in complex processes of recognition and defense of the rights of indigenous peoples. The work analyzes the situation of teacher formation in general and in particular the Satellite Classroom in Isla de Cañas, Iruya department, dependent of the Institute of Higher Education of San Ramón de la Nueva Orán, capital of the department of Oran on the border with Bolivia. We pay attention to the voices of students in a territory of conflict and social, political and economic delays that impact the educational field, place where we share the fight for openness and support of teachers with modality in BIE. We try a broad understanding of our practices in bilingual intercultural education through plural perspectives, where poststructuralist contributions are deconstructed within a decolonial turn and a pluritopic hermeneutic.Key words: Teacher formation. Bilingual Intercultural Education (BIE). Plural perspectives

The aim of this paper is to propose a reflection on the construction of a critical intercultural curricular proposal, by means of a decolonial perspective, for indigenous education, in particular the one which occurs at the Wakõmẽkwa School,[1] in Riozinho Kakumhu community, of a Xerente Indigenous People from Tocantins, a state in Northern Brazil. We start from the legal milestones, which regulate Indigenous School Education at the federal and state levels, and we have adopted, as a theoretical and methodological support, authors who think the indigenous school curriculum in a critical intercultural perspective, such as: Albuquerque (2014), Diniz; Coast; Diniz (2011), Muniz, (2017), and Santos (2010). From a field research, using the conversation wheel technique with indigenous teachers who work at the Wakõmẽkwa School, we have realized that it is possible to stimulate school agents to think in the decolonial perspective, in order to break with the colonized knowledge, based on a critical reorientation of citizenship, democracy, human rights, humanities, economic relations and their practices in society. [1] The Wakõmēkwa Indigenous School, of the Riozinho Kakumhu Community, located in Tocantins, was the locus of the field research. ; O objetivo deste artigo é propor uma reflexão sobre a construção de uma proposta curricular intercultural crítica, por meio de uma perspectiva decolonial, para a educação indígena, em especial, a da que ocorre na escola Wakõmẽkwa,[1] comunidade Riozinho Kakumhu, Povo Xerente do Tocantins, estado da região Norte do Brasil. Partimos dos marcos legais, que regulamentam a educação escolar indígena no âmbito federal e estadual, e adotamos, como suporte teórico-metodológico, autores que pensam o currículo escolar indígena na perspectiva intercultural crítica, tais como: Albuquerque (2014), Diniz; Costa; Diniz (2011), Muniz, (2017) e Santos (2010). A partir de uma pesquisa de campo, utilizando a técnica de roda de conversa com professores indígenas que trabalham na escola Wakõmẽkwa, percebemos ser possível estimular/provocar os agentes da escola a pensar na perspectiva decolonial, a fim de romper com o conhecimento colonizado, a partir de uma reorientação crítica do que seja cidadania, democracia, direitos humanos, humanidades, relações econômicas e suas práticas na sociedade. [1] A Escola Indígena Wakõmēkwa, da Comunidade Riozinho Kakumhu, localizada no estado do Tocantins, foi o locus da pesquisa de campo.

Este trabajo presenta una reseña del libro Educación intercultural bilingüe y enfoque de interculturalidad en los sistemas educativos latinoamericanos Avances y desafíos publicado por Silvina Corbetta, Carlos Bonetti, Fernando Bustamante y Albano Vergara Parra en el año 2018. Desde esta intención, el libro que presentamos, es un interesante análisis sobre los avances y demoras, dificultades y facilitadores para la puesta en práctica de la EIB en los diversos países que integran la América Latina. La perspectiva y el enfoque crítico de la interculturalidad que los autores desarrollan en el libro es una propuesta ética política de gran valor para analizar los procesos educativos y la implementación de la EIB en las últimas décadas. ABSTRACT This paper presents an overview of the book Bilingual Intercultural Education and Approach to Interculturality in Latin American Education Systems Advances and Challenges published by Silvina Corbetta, Carlos Bonetti, Fernando Bustamante and Albano Vergara Parra in 2018. From this intention, the book that we present, is an interesting analysis on the progress and delays difficulties and facilitators for the implementation of the EIB in the various countries that make up Latin America. The perspective and critical approach to interculturality that authors develop in the book is a valuable political ethical proposition to analyze the educational processes and implementation of EIB in recent decades.

Neste texto, Jesús Martín-Barbero descreve pontos que aproximaram o Brasil de seu pensamento e contribuições brasileiras à pesquisa de comunicação latino-americana. Algumas das dimensões discutidas são: o aporte reflexivo para a compreensão do cenário político-cultural da comunicação, que permitiu pensar como a indústria cultural promoveu uma nova ideia de nação; um entendimento mais complexo, superando a razão dualista, das relações entre o popular e o massivo, que se expressou no país em duas linhas de investigação, a da contra-hegemonia comunicativa e a da competência do sujeito receptor, e também a contribuição das reflexões de autores brasileiros para a discussão dos processos de globalização contemporâneos. ; In this text, Jesús Martín-Barbero describes points that brought Brazil closer to his thought, besides contributions to Latin American communication research. Some of the dimensions discussed are the following: the reflective contribution to understanding the communication political-cultural scenario, which allowed thinking about how the cultural industry promoted a new idea of nation; a more complex understanding, which overcomes dualistic reason, of the relations between the popular and the massive, expressed in the country in two lines of investigation, one related to communicative counterhegemony and the other to the competence of the receiver, and also the contribution of Brazilian authors' reflection to the discussion about contemporary globalization processes.