Curricular proposal that strengthens coexistence from
an intercultural perspective.
..........................................
Propuesta Curricular que fortalece la convivencia desde
una catedra Intercultural
Ligia
Adriana Rico Bohórquez
Nilsa
Marcela Rico Bohórquez
Fernando
Augusto Poveda Aguja
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ABSTRACT
This psycho-pedagogical study focuses on interculturality in the
Colombian educational context, advocating strategies that promote harmonious
coexistence among individuals from diverse cultures. It highlights the
importance of an educational institution as a facilitator of equitable
interactions, promoting lifelong learning in everyday situations. Within the
framework of current challenges in inclusive pedagogy, it focuses on the
complex task of selecting and organizing knowledge to ensure educational quality
and equality. The research achieves a positive articulation of pedagogical
mechanisms, highlighting the transversality of intercultural education in the
curriculum of an educational institution in the city of Bogota, DC.
Key words: Inclusive, interculturality, school
coexistence, transversality, equity, belonging.
RESUMEN
Este estudio
psicopedagógico se centra en la interculturalidad en el contexto educativo
colombiano, abogando por estrategias que fomenten la convivencia armoniosa
entre individuos de diversas culturas. Destaca la importancia de una
institución educativa como facilitadora de interacciones equitativas,
promoviendo la formación continua en situaciones cotidianas. En el marco de los
desafíos actuales en la pedagogía inclusiva, se enfoca en la compleja tarea de
seleccionar y organizar el conocimiento para garantizar la calidad educativa y
la igualdad. La investigación logra una articulación positiva de mecanismos
pedagógicos, destacando la transversalidad de la educación intercultural en el
plan de estudios de una Institución educativa en la ciudad de Bogotá, D.C.
Palabras Clave: Inclusivo,
Interculturalidad, convivencia escolar, transversalidad, equidad, pertenencia.
Introduction
This inquiry arises from the need to promote supportive and inclusive
attitudes, not only in the academic environment but also in the promotion of
peaceful and supportive attitudes, recognizing the importance of learning from
others in order to restore one's own humanity. Interculturality, with its
profound implications in school processes, is a reality present in education
and should be analyzed as a process of human interaction from broad
perspectives. Although Lev Vygotsky did not specifically address interculturality,
his principles on the importance of social interaction and cultural influence
on learning can be applied to the intercultural school context. In this sense,
the need to create educational environments that foster the interaction and
participation of students from diverse cultures should be emphasized, using
principles such as the zone of proximal development to design pedagogical
strategies that support students with different cultural backgrounds. It is
important to keep in mind that, although Vygotsky provides valuable theoretical
principles, the direct application of his ideas to interculturality in the
school may require the integration of other approaches and perspectives
specific to intercultural education. In fact, it is considered from this
approach that his proposals could be relevant to design pedagogical strategies
that support students from different cultural backgrounds.
Since the appearance of the General Law of Education (Law 115,1994 art.76) when
the academic curriculum appeared integrated as “Areas” of knowledge, knowledge
that previously appeared detached from each other was brought together. The
theme of the attainment of achievements supported by the development of
“competencies” related to them, allowed for a more comprehensive vision of what
the students were expected to “learn”, that competencies should be taken as
forms of “know-how” with respect to a certain branch of knowledge.
The importance of this experience pointed to mutual recognition and respect
and to the full development of the capabilities of the students involved. At
first, the methodology of Action Research IA was used, to be complemented in a
second phase with action (IAP)[1]. From this perspective, the problem was
that the pedagogical and didactic strategies used did not seem to have been the
most adequate in the gestation of intercultural spaces where the dialogue of
knowledge and feelings of the different cultures is made possible, learning and
practicing in conditions of equity, respect, empathy and sense of preservation
of their culture and supported from Transversality.
A connotation of the type of study that was proposed and followed, implied the
explicitness of the type of categories that were involved. This, because the
implementation of a Transversal Area of Interculturality in the Primary Basic
Education section of an IE in Bogotá urged the consideration of several related
categories in order to ensure its authentic integral and effective approach. In
the context of this study, it should be noted that the term category has a
specific educational pedagogical definition that refers to the classification
or grouping of phenomena, themes, concepts or elements that emerge during the
research. In fact, the categories in this study were analytical tools that
helped to organize, interpret and understand the data collected.
For the same reason, they were integrated according to the specific context
of the school and the objectives formulated within the scope of the research
study.
Infrastructure and Resources:
1. Physical spaces dedicated to the area of interculturality.
2. Educational, material and technological resources available.
3. Community participation:
4. Active and permanent inclusion of the community in the design and
implementation.
5. Mechanisms for community participation in the activities.
6. Training programs for teachers and administrative staff.
7. and, development of intercultural skills for educational teaching staff.
8. Curriculum and content:
9. Integration of diverse cultural perspectives in the curriculum.
10. Selection of content and materials to reflect cultural diversity.
11. Strategies for managing and resolving intercultural conflicts.
12. Ongoing promotion of inclusion and mutual respect.
13. Intercultural relations:
14. Development of activities that promote dialogue and mutual understanding.
15. Adaptations for students with different cultural needs.
16. Research on the needs and experiences of the community.
17. Constant evaluation of the effectiveness of
the Transversal Area of Interculturality.
These categories served as a starting point and were adjusted according to
the specific characteristics of the IE, its educational and social community.
The migratory flow from Venezuela significantly affected educational centers in
Bogotá and generated social, political and economic crises in various regions
of Colombia. Colombian society was not prepared for this invasion of Venezuelan
migrants. Many educational institutions, both rural and urban, opened their
doors to these new actors, some of them unprepared. The Ministry of National
Education (MEN 2020) became aware of the problem and began to address the
conflicts. Bogota was the main destination of migrants, and the education
sector was especially aware of the situation. The school's geographical location,
at the northern entrance to Bogota, exposed it directly to the migratory
conflict, facing challenges in understanding and absorbing the diverse ways of
thinking and acting of migrants.
Today, with more than 25 years of experience, the institution is consolidated
in the educational offer of that section of the city as a school whose mission
is related to the formation of the being, that is, with the construction of a
life project that serves to position the subjects in formation in a competent
world, but at the same time makes them responsible for the social reality of
the country[2]. The education provided in different geopolitical environments,
should seek to establish models of integral academic management to ensure its
quality and, of course, should be oriented towards the promotion of an
investigative culture”..., both of students and teachers; that is, directed
towards a culture of respect and intercultural management and appropriation
that serve as essential elements to promote the integral development of
students, by preparing them to successfully face the challenges and demands
posed by a globalized culture.
Given this reality, the intercultural educational approach has been, is and
should be the goal of both the state agencies in charge of education and of the
educational institutions themselves, which, from their own local, regional and
zonal reality, should join efforts and resources in pursuit of an authentic
human approach among all the actors of the educational process. The Spanish
philosopher Fernando Savater notes it with perseverance, when he affirms that
the destiny of the human being is neither the culture nor strictly the society
as an institution: His destiny is his fellow human beings, the others equal to
his own self. That is what is important.
The history of humanity is nothing other than the story and remembrance that
humans have been, are and will be apt and prone to a universal process of
intercultural communication. What today is the era of globalization is the
realization that man's horizon has always been to engage in culture(s): In
other words, the reality of interculturality has always been a natural human
desire. This inclusion has been characterized by the diversity of peoples who,
throughout history, every day and with increasing frequency, live in ever
closer proximity to one another. Inevitably, the historical crossing of
cultures has been and always will be fluid, dynamic and profoundly
transformative. All living cultures are, and always have been, for
intercultural communication.
The above text is described in the Universidad Nacional de Colombia
document, “Intercultural Competencies: Conceptual and Operational Framework. If
this is a historical reality, the treatment that should be given to any project
that proposes integration and rapprochement between different cultures, ways of
being, thinking, acting and feeling, because of their very reason for being
human beings, is well worth promoting and applauding. The immense cultural
diversity of the biophysical space in which human beings develop all their
activities has made it necessary for them, as agents of the care of their own
home (their world), to orient all the “human” activities of their daily life,
together with others.
The environment of the contemporary Colombian world commits all citizens to
the development of competencies aimed at accepting the presence of other
diverse citizens and learning to build authentic options for the future from
this mutual diversity. The above goes in the direction of recognizing the
differences within the coexistence: that is to recognize the point of view of
the reality of multiculturalism, understood as a valid socio-political option,
at the gates of legal recognition.
With respect to foreign antecedents to the school reality worked, René
Valdés-Morales, Verónica López, Felipe Jiménez V., (2019) of the Pontificia
Universidad Católica de Valparaíso, carried out a research called “Inclusión
Educativa En Relación Con La Cultura Y La Convivencia Escolar” (Educational
Inclusion In Relation To School Culture And Coexistence). Their study objective
was to characterize school coexistence and culture. They selected two extreme
cases and carried out an ethnographic approach. The results yielded conclusions
such as: “The school with low school coexistence and low inclusive culture
maintains fragmented interpersonal relationships, with disorganization of roles
and functions and with a priority focus on improving coexistence. On the other
hand, the school with higher school coexistence and high inclusive culture,
shows cohesive human relations, envisions roles and functions and focuses more
on its pedagogical tasks.
A wide coverage of schooling has revealed ethnic, cultural, religious,
sexual and/or physical pluralities within schools, which are potentially more
vulnerable to suffer situations of discrimination and segregation. Therefore,
it is an ethical and social challenge of inclusive and intercultural education
to respond to diversity in all areas of the social group as a whole. From this
point of view, inclusive education is presented as the most authentic option to
minimize barriers and reduce exclusion from the educational system.
On the other hand, in her thesis “Educación Intercultural: Una propuesta
desde la Acción Tutorial en Secundaria” (Intercultural Education: A proposal
from the Tutorial Action in Secondary School), Spain, she focuses on the
extraordinary social variety in the Mother Country, particularly due to the
great wave of foreigners arriving to the Peninsula. The originality of her
proposal consists in the fact that schools and colleges have a great variety of
establishments and it is necessary to adopt methodological systems to make it
possible for all students to enter the schools. However, the author proposed to
make this social variety evident from the three academic years (ESO 1)[3]. From
there, it will be possible to shed valid light on issues such as the fight
against imbalance, inequality and other topics related to Interculturality.
In vogue, within the discussions that are built around the true and authentic
education of children, is the issue of inclusion and inclusive education. In
the text of the Editorial of the international journal Magisterio: Educación y
Pedagogía[4], Dr. Orlando Pulido Chaves[5], states that one of the central
themes of the debates on education and pedagogy has been and continues to be
that of inclusion.
From this perspective, inclusion in educational processes should be considered
as an educational strategy with a focus on equity, a necessary element for
achieving equality and guaranteeing the full enjoyment of political, social and
cultural rights. On the other hand, Ainscow and Echeita argue that inclusive
education could be understood as a process designed to address and respond to
the undeniable reality of the diversity of the needs of all learners, through
greater participation in their learning, in the different and diverse cultural
and community activities of their environment, in order to make the reduction
of exclusion within and outside the educational systems an authentic reality.
For the same reason, interculturality and all the forms of education that
it brings with it, should be an appropriate space to provide appropriate
responses to the broad spectrum of teaching needs in all learning environments,
both formal and non-formal. The consideration of the intercultural as a
fundamental axiological field, encourages approaches in preschool environments,
since children are original actors who do not avoid the closeness of others:
Friendship, divine treasure.... Hence, it is not a mere marginal theme and
process: it must be, in its essence, a pedagogical-educational perspective that
embraces all the diversity of students.... The Spanish philosopher and writer
Fernando Savater M. In The Value of Educating points out that, according to cultural
theory, human beings live and do things because of their culture: According to
the theory of sociability, human beings do things with, for and in relation to
others, appealing to cultural means: “To talk about management and academic
activity where teaching managers are articulating axes and educational
institutions seek to ensure educational quality through management strategies
and recognition of others, is an educational capital” as stated by the same
MEN[6].
But the destiny of every human being is not culture, not even necessarily,
society as an institution. The destiny of every human being is his fellow human
beings, the others equal to him (her). Precisely for this very reason, the
fundamental lesson of education (of the school as such) cannot but revalidate
this basic affirmation and must start from it in order to transmit (in the
sense of transferring, transferring and socializing) humanly relevant knowledge
(with all that it implies). Perhaps for this reason, the act of teaching others
and learning from them is the most important thing when it comes to sharing
one's own humanity and its meanings and significances. Thus, interculturality
from the almost sacred act of inclusion can become the advent of a new human
dimension.
Jean Piaget in his book Psychology and Pedagogy teaches that to educate is to
adapt children to the adult social environment, in other words, to transform
the psycho-biological constitution of the little ones according to the set of
certain collective realities to which a certain value is given. In other words,
someone has to give something to someone else, and that something will not be
capricious, but accommodated to the values that society sustains and applauds.
The little ones have to be initiated, because they will never do it alone. The
person in charge of this mission is the teacher and, at home, the parents. That
is education: first teaching, then learning.
It must be stated that the development of inclusive education is uneven and by
no means homogeneous. Nor is it a finished and coherent theoretical field.
Throughout the national and Latin American geography, there are manifestations
with different and dissimilar conceptions, approaches and principles and, as
expressed by Master Estanislao Zuleta in Education, a field of combat: The
spaces that characterize any educational process are authentic fields of
combat, spaces full of tensions. For the same reason, it is necessary to leave
aside the politically correct acceptances that are commonly expressed by some,
related to inclusion and interculturality.
From the Conceptual Framework, concepts and experiences of Interculturality
were handled, shared and alternated, not as a simple recognition of the
difference and cultural diversity that the multicultural reality already makes,
but rather, the recognition based on respect, equality and equity between
cultures where through dialogue and exchange of knowledge one learns from the
other and is recognized in their culture, breaking down excluding behaviors
that have been built through time. In addition, all institutional processes
should be oriented towards an academic management of educational quality for
all, with efficiency and effectiveness, as a whole, without distinctions.
For Catherine Walsh (2005) as a concept and practice, interculturality
means between cultures, understood as an exchange under conditions of equity
(Walsh, 2005); it also involves cultural diversity as recognition, it implies
fully distinguishing a person (or group) within a given group and granting it
(them) its (their) full value as existing (s) capable of playing a leading role
in history. Of course, it is necessary to delve into what Culture and Cultural
identity really mean: those customs, ideologies, codes, art, beliefs, norms,
cosmovisions, which are constructed and acquired by human beings living
together in a given social context as part of it, and which become social
heritage.
[1] Action-Research-Participation. This is a qualitative
research methodology that seeks to actively involve participants in the process
of research, decision-making and action to address specific problems in their
environment. Its basic postulates: a) Community participation, b) Cycles of
reflection and action, c) Situated knowledge: the local and situated knowledge
of the participants is recognized and valued, and d) Its aims and purposes are
directed towards the social transformation of the communities involved. We can
point out -among others- as theorists of this research proposal: Kurt
Lewin, who, despite not having developed it, is often cited as one of its
important precursors; Paulo
[2] School Vision (PEI).
[3] Compulsory Secondary Education (Spain). First Cycle.
[4] No. 56, May June 2016
[5] Guest Editor for this edition and issue.
[6] Ministry of National
Education.
Materials
and methods
Fundamentally, we worked under the principles
and statements of the Action Research Participation IAP, initiating the
processes with the application of a Diagnostic Instrument oriented both to the
students and to the Teachers, Parents and Directors of the IE. Twenty students
(100% of the class), 10 teachers (50% of the total school) and 12 parents (60%
of the parents of the students in the class) participated. Since, in principle,
it is the implementation of a Transversal Area Curricular Proposal, the
population was considered significant for the purposes of the research.
There were four phases of the Methodology:
Integral induction stage, application of the diagnostic instrument, integral
report of results, Information of the results to directors and teachers.
In terms of population, the IE has 280 students
(preschool, elementary and middle school). The current average number of
students per grade ranges between 20 and 23. The study group selected to
develop this study corresponds to the Third Grade of Basic Education. The grade
currently has 20 students between the ages of 8 and 9 years old.
Results
The following are the substantive results of the qualitative study on
Interculturality in the IE Educational Institution of Bogota:
(a) Promotion of Interethnic Coexistence: The study revealed that the
implementation of intercultural strategies in the school has contributed
significantly to the promotion of interethnic coexistence among students and
among the members of its educational community. An improvement in mutual
understanding, respect and appreciation of the diverse cultural identities
present in the school community is observed. This result indicates that
intercultural practices are having a positive impact on building harmonious
relationships and promoting cultural diversity as an enriching asset.
b) Increased Participation and Commitment of the Educational Community:
Another key finding of the study has been the notable increase in the
participation and commitment of the educational community (teachers, parents,
and administrative staff) in activities related to interculturality. The
implementation of intercultural programs and projects integrated under a
specific cross-cutting area has generated a greater involvement of all
educational actors in school life, evidencing a positive change in the perception
and valuation of cultural diversity as an essential component of the
educational process. This result suggests that intercultural initiatives not
only impact schoolchildren directly, but also generate a broader transformation
in school culture and in the relationship of the school with the surrounding
neighborhood community.
The discussion of the study of the implementation of a cross-cutting
area of interculturality focused on three key areas. First, the impact of
interculturality on school coexistence was addressed, highlighting the
challenges overcome and the improvements observed in interethnic relations
among students. Second, the participation and commitment of the educational
community was analyzed, exploring the factors that facilitated this increase
and evaluating how it has influenced school culture. Finally, the perception of
the benefits of interculturality was examined, including the opinions of
educational actors and the possible impact on learning. From this perspective,
the contributions of pedagogues such as Paulo Freire (Brazil), Lev Vygotsky
(Russia), and Howard Gardner (USA) contributed enormously and significantly to
the understanding of the importance of cultural diversity in educational
processes.
Long-term sustainability and generalization to other educational
contexts were also considered, with discussion of future challenges, an Odyssey
not in space but with feet on the ground, recommendations for continuity and
adaptability of the strategies implemented. These themes offered a
comprehensive view of the results of the study and suggest possible directions
for future research and improvements in intercultural practices in educational
settings. The main idea of the discussion - for the authors - on interculturality
in schools should focus on the importance of recognizing, respecting and
valuing the cultural diversity present in society and, therefore, in the school
environment. Interculturality in education seeks to promote harmonious
coexistence between people from different cultures, fostering dialogue, mutual
understanding and equal opportunities.
Some key points in this debate included the need to adapt teaching
methods to address the diverse forms of learning present in different cultures,
the incorporation of educational content that reflects cultural diversity, and
the promotion of an inclusive environment that celebrates differences. In this
regard, the theories that can serve as a foundation would be among others: The
sociocultural theory of the aforementioned Vygotsky, who as noted, emphasizes
the importance of the social and cultural environment in the cognitive
development of the individual. Social interaction and collaboration are
fundamental elements in his approach.
Although Jean Piaget's work focuses more on individual cognitive
development, his ideas on knowledge construction and active adaptation could be
applied to the intercultural context, for Paulo Freire, whose pedagogical
approach focused on liberation and conscientization, advocates an education
that is a participatory and dialogical process. His perspective could be
relevant to the promotion of equality and intercultural respect. Finally,
Howard Gardner. His theory of multiple intelligences highlights the diversity
of abilities and ways of learning. Adaptable to interculturality, he suggests
with great insight that schools should recognize and nurture a variety of
skills and talents present in different cultures.
It is essential to emphasize that interculturality in a school is a
multidisciplinary issue that encompasses pedagogical, social, psychological and
cultural aspects. The combination of approaches from different educational
psychologists can provide a solid basis for addressing this educational
challenge.
The following are highlighted as substantial results of the qualitative
study on Interculturality in the IE Educational Institution of Bogota:
(a) Promotion of Interethnic Coexistence: The study revealed that the
implementation of intercultural strategies in the school has contributed
significantly to the promotion of interethnic coexistence among students and
among members of its educational community. An improvement in mutual
understanding, respect and appreciation of the diverse cultural identities
present in the school community is observed. This result indicates that
intercultural practices are having a positive impact on building harmonious relationships
and promoting cultural diversity as an enriching asset.
b) Increased Participation and Commitment of the Educational Community:
Another key finding of the study has been the notable increase in the
participation and commitment of the educational community (teachers, parents,
and administrative staff) in activities related to interculturality. The
implementation of intercultural programs and projects integrated under a
specific cross-cutting area has generated a greater involvement of all
educational actors in school life, evidencing a positive change in the perception
and valuation of cultural diversity as an essential component of the
educational process. This result suggests that intercultural initiatives not
only impact schoolchildren directly, but also generate a broader transformation
in school culture and in the relationship of the school with the surrounding
neighborhood community.
The discussion of the study of the implementation of a cross-cutting
area of interculturality focused on three key areas. First, the impact of
interculturality on school coexistence was addressed, highlighting the
challenges overcome and the improvements observed in interethnic relations
among students. Second, the participation and commitment of the educational
community was analyzed, exploring the factors that facilitated this increase
and evaluating how it has influenced school culture. Finally, the perception of
the benefits of interculturality was examined, including the opinions of
educational actors and the possible impact on learning. From this perspective,
the contributions of pedagogues such as Paulo Freire (Brazil), Lev Vygotsky
(Russia), and Howard Gardner (USA) contributed enormously and significantly to
the understanding of the importance of cultural diversity in educational
processes.
Long-term sustainability and generalization to other educational
contexts were also considered, with discussion of future challenges, an Odyssey
not in space but with feet on the ground, recommendations for continuity and
adaptability of the strategies implemented. These themes offered a
comprehensive view of the results of the study and suggest possible directions
for future research and improvements in intercultural practices in educational
settings. The main idea of the discussion - for the authors - on interculturality
in schools should focus on the importance of recognizing, respecting and
valuing the cultural diversity present in society and, therefore, in the school
environment. Interculturality in education seeks to promote harmonious
coexistence between people from different cultures, fostering dialogue, mutual
understanding and equal opportunities.
Some key points in this debate included the need to adapt teaching
methods to address the diverse forms of learning present in different cultures,
the incorporation of educational content that reflects cultural diversity, and
the promotion of an inclusive environment that celebrates differences. In this
regard, the theories that can serve as a foundation would be among others: The
sociocultural theory of the aforementioned Vygotsky, who as noted, emphasizes
the importance of the social and cultural environment in the cognitive
development of the individual. Social interaction and collaboration are
fundamental elements in his approach.
Although Jean Piaget's work focuses more on individual cognitive
development, his ideas on knowledge construction and active adaptation could be
applied to the intercultural context, for Paulo Freire, whose pedagogical
approach focused on liberation and conscientization, advocates an education
that is a participatory and dialogical process. His perspective could be
relevant to the promotion of equality and intercultural respect. Finally,
Howard Gardner. His theory of multiple intelligences highlights the diversity
of abilities and ways of learning. Adaptable to interculturality, he suggests
with great insight that schools should recognize and nurture a variety of
skills and talents present in different cultures.
It is essential to emphasize that interculturality in a school is a
multidisciplinary issue that encompasses pedagogical, social, psychological and
cultural aspects. The combination of approaches from different educational
psychologists can provide a solid basis for addressing this educational
challenge.
Conclusions
In the final stage
of the study on the implementation of a Transversal Area based on
Interculturality in Primary Education (Grade 3), the conclusions were based on
the results and contributions of the participants, including students, parents,
teachers, administrators and the community in general. Schoolchildren
demonstrated a greater awareness of cultural diversity, highlighting the
importance of respect, integration and empathy. Parents advocated for greater
involvement in their children's education and the creation of incentives for
inclusion. Teachers stressed the need for sensitivity to diversity and ongoing
training in Intercultural Pedagogy.
Managers
recognized the positive impact of Interculturality on school climate and
advocated for integrating it into strategic planning. The community in general
experienced a positive perception towards the institution, greater integration
and participation in community events. The synthesis concluded that the
proposal should be grounded in the Curriculum, designing strategies based on
the findings of the study to address the needs of all stakeholders. The
importance of maintaining open and continuous communication to adjust the
implementation according to the dynamics and changes in the educational
community of the Bogotá EI was highlighted.
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