Education and Multicultural Societies

Cultural diversity in a globalizing age

Module 1 2021

Oficina de Educación

Virtual USTA

Education and Multicultural Societies

Module 1 Cultural diversity in a globalizing age

Author Sandra Milena Rodríguez

2021

Oficina de Educación

Virtual USTA

DIRECTIVOS SANTO TOMÁS Fr. José Gabriel Mesa Angulo, O.P. Rector Fr. Eduardo González Gil, O. P. Vicerrector Académico General Fr. Wilson Fernando Mendoza Rivera, OP. Vicerrector Administrativo y Financiero General Fr. Javier Antonio Castellanos, O.P. Decano División de Educación Abierta y a Distancia Ing. Carlos Eduardo Balanta Reina Decano Facultad de Ciencias y Tecnologías AUTOR DISCIPLINAR Educación Abierta y a Distancia Education Online Master in Bilingual Learning Environments February 2021 Education and Multicultural Societies Module 1: Cultural diversity in a globalizing age Author : Sandra Milena Rodríguez ASESORÍA Y PRODUCCIÓN Mg. Carlos Eduardo Álvarez Martínez Coordinador Oficina de Educación Virtual Mg. Wilson Arley Sánchez Pinzón Asesor tecnopedagógico, corrector de estilo y diseñador instruccional Prof. Diego Fernando Jaramillo Herrera Diseñador gráfico Oficina de Educación Virtual Universidad Santo Tomás Sede Principal - Bogotá

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Cultural diversity in a globalizing age

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CONTENT OF MODULE 1 Problematization - Learning situation - Context

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Guiding questions

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Instructional Analysis (Content Synthesis)

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Introduction - Presentation 1. Definition of macroeconomics

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1. CULTURAL DIVERSITY IN A GLOBALIZING AGE

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1.1

Decolonial discourse: Divercities, a literary phenomenon

1.2

Inter, intra, multi and trans (culturality)

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1.2.1

Interculturalidad, plurinacionalidad y razón decolonial

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1.2.2

Further reflections: consideraciones finales

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Bibliography / Webgraphy

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PROBLEMATIZATION LEARNING CONTEXT: PROBLEMATIZATION A public-school language teacher is assigned to travel and settle in Leticia, the capital of the Amazon region in Colombia. As arriving there, the teacher realizes a set of implications that challenge her pedagogical instruction and didactic strategies. On top of the changes and contrasts she has started to face, what definitely represents a demanding situation for this teacher is to approach her learners regarding the characteristics of the community, which include human, sociocultural, and language diversity inside and outside the classroom. Just as an example, one of her students belongs to the Ticuna community in the Amazon region. The learner studies at the public school, but he lives with his father on the Brazilian borderline due to his family's work and the people's economic needs in the Amazon. To sum up the characteristics of this student: his mother tongue is Ticuna, his national language is Spanish, but he is studying Portuguese since he lives on the borderline with his family. From this initial contextualization, it is worth asking and reflecting upon the core questions below. From this initial contextualization, it is worthy to ask and reflect upon the core questions below:

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CORE QUESTIONS (LO1). Relates literature-based information and emerging needs in educational communities. • How to understand the concept of divercities and from it, the intra, inter, multi and trans-culturality to explain in the globalizing age? (LO2). Integrates literature comprehension for the outline of critical arguments and the consolidation of an annotated bibliography that involves a theoretical description and evaluation. • How to shape critical arguments based on an annotated bibliography to analyze the sociocultural characteristics that embrace members of a community? (LO3). Demonstrates a deep understanding through a critical position about emerging educational needs in relation to theoretical perspectives. • How to explain emerging educational needs in contrast with the literature from a critical position?

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(IN CONJUNCTION WITH THE PROGRAM PHASES) Phase 1: Understand and reflect Cultural Diversity in a Globalizing Age. Phase 2: Integrate and apply Transforming education by embracing bilingual learners. Phase 3: Contribute and disseminate Rethinking the framework for 21st century Bilingual Education.

1. CULTURAL DIVERSITY IN A GLOBALIZING AGE 1.1

Decolonial discourse: Divercities, a literary phenomenon

1.2

Inter, intra, multi and trans (culturality)

1.2.1

Interculturalidad, plurinacionalidad y razón decolonial

1.2.2

Further reflections: consideraciones finales

2. TRANSFORMING EDUCATION BY EMBRACING BILINGUAL LEARNERS 2.1

Pedagogías decoloniales y la interculturalidad: perspectivas situadas.

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A critical perspective regarding socio-political and cultural dimensions in Bilingual Education

2.2.1 Human, language, culture and societal factors that embrace learners in a community and a learning environment. 2.2.2 Immigrant bias: How do I mirror myself as an immigrant? 3. RETHINKING THE FRAMEWORK FOR 21ST-CENTURY BILINGUAL EDUCATION 3.1

The future may start today!

3.1.1

A glance to the future regarding the pandemic impact

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A contribution to the configuration of an educational community regarding its human, language(s), and cultural diversity.

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MODULE 1 The first course module entails to develop the contents below:

1.1 DECOLONIAL DISCOURSE: DIVERCITIES, A LITERARY PHENOMENON

1 CULTURAL DIVERSITY IN A GLOBALIZING AGE

1.2 INTER, INTRA, MULTI AND TRANS (CULTURALITY)

1.2.1 INTERCULTURALIDAD, PLURINACIONALIDAD Y RAZÓN DECOLONIAL

1.2.2 FURTHER REFLECTIONS

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INTRODUCTION Dear student, welcome to our course titled Education and multicultural societies, through which you will develop three complementary modules that respond to the three phases of the master program: (a) understand and reflect; (b) integrate and apply and (c) contribute and disseminate. The course contents initiate with understanding cultural diversity regarding the pros and cons of globalization age and facts that have impacted educational communities. The second phase, integrate and apply, aims to work collaboratively through a wiki to categorize a framework regarding human, social, and cultural diversity among communities starting with the analysis of constraints, difficulties, and possibilities in an educational community, which imply to explore external learning and outside educational realities. In doing so, the group work organization will foster the interpretation of literature and elaboration of arguments from a critical position that guides the student to contribute through a manuscript that evidences the integration of knowledge regarding the actual configuration of educational communities concerning human, social and cultural factors that constitute diversity.

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1. CULTURAL DIVERSITY IN A GLOBALIZING AGE As aforementioned, the first learning objective aims to relate literature based on the information and emerging needs in educational communities, which imply understanding and explaining how the concept of diversity is giant in terms of its dimensions. However, at the same time, it makes us reflect upon a significant extension of definitions that here acquire more relevance when we intend to define the inner characteristics of an educational community. Therefore, the first module implies to start with a reflection upon the question below, that we will recall throughout content and activities: • How to understand the concept of divercities and the inter, multi, and transculturality in the globalizing age?

1.1 Decolonial discourse: Divercities, a literary phenomenon Before we initiate the discussion around the construct, divercities, the concept of diversity is recalled, whose perspective here is understood from the recognition of a human, social and linguistic background, which is diverse. It highlights communities and their heterogeneity as it involves internal and external contextual factors usually associated with local places, which means their language, territory, traditions, and cultural representations that define them as a group. Nevertheless, communities’ groups and individuals have historically tackled the imposition of those who have penetrated the nature of their culture, traditions, language, and human conditions through dominant or violent means. Undoubtedly, to talk about colonization is pertinent to confront both terms diversity vs. homogeneity. Consequently, multiple forms of colonization and loss of societies’ identities have caused the emergence of a decolonial discourse which is nowadays crucially evoked by leaders, educators, ethnicities, women, immigrants, workers, and marginalized people. Nevertheless, what forces are behind the emergency of a decolonial discourse? We may consider multiple factors from any subject and knowledge field, but certainly, we will start to analyze the fact that colonization under any circumstances has turned down and considerably constrained the development of communities in the past. A clear

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example is the situation of indigenous inhabitants in Latin America, who have struggled through centuries to recover their rights and recognition. It seems too paradoxical that after being the native inhabitants of Latin America, their culture has been dehumanized; moreover, displaced from their territory, and today, they are stereotyped, marginalized, and silenced. They co-exist within unequal conditions struggling to preserve their language, traditions, and territory. From that, the reflection above on colonialism makes us consider the consequences of it and the unavoidable emergency of a decolonial discourse than rather be "a claim for." It acquires sense and significance when marginalized communities gain social justice and voice to defend their socio-cultural roots and decrease societal gaps. The invitation here is to go beyond the idea of a decolonial discourse since the purpose is not to recognize what we know in terms of Latin-American countries: We all know that indigenous and African-Caribbean communities members co-exist, but certainly, the policies and national constitutions are far of providing them equal conditions, barely of guaranteeing their rights. We know they co-exist in a geographical territory; we know they represent our cultural roots, but more decisive actions and transformations are required. To sum up, an ideal level of a decolonial discourse would be to change community members' situation and find possibilities of rebuilding their status internally and externally in a territory. What additional necessities do emerge? Beyond reflecting upon the problem, how might it be possible to contribute to overcoming barriers and gaps? Additionally, the complexity increases when the two concepts, globalization, and divercities, are discussed. As thinking about the 21st century, we may give pertinent consideration to the rapid changes caused by globalization, mainly in terms of the construct that changes from diversity to divercities that depict here for the reconfiguration of communities, territories, urban and even rural areas which are the consequence of phenomena such as migration, displacement, and discrimination. Therefore, specific globalization issues and consequences should be considered in order to understand what the title of this content recalls: from the understanding of a decolonial discourse regarding diversity. As Pooch (2016) stated: (a) “globalization can be distinguished in terms of uniformity and homogenization and cultural fragmentation”; (b) ”globalization is an age of boundary-crossing” and (c) globalization may imply “standardization, westernization and hybridization, p.23.” As making a comparison between the three considerations above, consequences of the global age are clearly foreseen. On the one hand, the impact on communities due to the shifts across boundaries and easy movements from one place to another, a higher percentage of people decide on migrating from their country, city, town, or community; some circumstances force them to make these changes.

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On the other hand, movements that physically and virtually overcome time and place barriers also imply facing economic, political, and social consequences of the global age. Coming back to the previous discussion, it seems that colonization has changed its forms of dominance, but somehow the effects of globalization as a result of impositions and lacks of minimum conditions to survive for communities mirror what scholars and experts associate with neo-colonialism. Undoubtedly, some countries have more possibilities and equal conditions for their citizens, even if they live in rural areas, whereas Latin American countries make evident the unbalanced societal conditions and the crucial gaps among communities. As a matter of fact, through decades, strong western regions have implemented global policies affecting countries without any chances of arising internally; economics seems to depend on strong territories that somehow still colonize weak territories. These situations, among others, have become much more evident through the pandemic time. Figure 1. Global age

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Pooch (2016) cited authors such as (Jesús-Martín Barbero 1993) and (García Canclini 1995) to draw attention to the construct hybridization instead of cultural imposition; the fact is that globalization has implied for communities a struggle to maintain their roots and resistant global imposition or domain. Besides, this concept of hybrid is connected with the construct of “deterritorialization” defined by (Posh 2016) as “a link to cultural hybridity and increasing global migration” (p. 16). For the author, the phenomenon of migration causes a chain of mixed cultural factors that may rebuild a society. A couple of questions arise here: What kind of shifts do imply to rebuild a community, and to what extent do these changes benefit or constrain society? Positive and negative outcomes may emerge after the questions above. In the first place, if we reflect upon hybridization as a possibility that allows people to embed within a different culture with all the implications, this process involves a well-balanced embedment process as Posh (2016) established it. Secondly, it is necessary to evaluate the conditions under which hybridization is given; for example, if it implies deterritorialization, it can condition a community to diminish its culture substantially. It is pertinent is to come back to the problem statement that contextualizes our course on which the situation of a learner, member of the Ticuna indigenous culture in Colombia, and his teacher needs to make us reflect upon: • The implications that challenge the pedagogical instruction and didactic strategies when a teacher arrives in the Amazon region and realizes the sociocultural diversity of communities living there, all of them co-existing in the same region. • The economic, social, cultural, and political conditions influence the student’s life. He belongs to the Ticuna community, studies at the public school, but he lives with his father in the Brazilian borderline due to his family’s work and the economic needs people face in the Amazon region. • The sociolinguistic factors of a student, whose mother tongue is Ticuna, the national language is Spanish, but he has been forced somehow to learn Portuguese since he lives in the borderline of Brazil with his family. Multiple considerations emerge from the previous reflections on the situation aforementioned; certainly, the way we see the complexity of this example is conceived differently regarding the territory, context, and dimensions from which we are surrounded as educators, learners, teachers, or just speakers of different languages. How far or how close we are about to understand implications and factors is something that is somehow determined by the position and role we have in the community, whether we are members of, or if we co-exist in the same territory where other cultures live. Just to close the emergency of a decolonial discourse, the following statement makes explicit the “binary position“ of colonialism as Pooch, M. (2016, p. 44) stated: “In a hybridization process, both, colonizer and colonized, have to rethink their identities.” Module 1

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Nevertheless, such a process does not occur without the unbalanced linkage between the dominant and subordinated. You may think about other examples more neutral, in any case. The previous analysis opens the discussion around a conceptual framework we intend to go in-depth by understanding inter, multi, and transculturality. Contrasts and similarities among standard or opposite definitions will be revised in the following section.

1.2 Inter, multi and transculturality The synthesis elaborated by (Pooch 2016, p. 49) described how the “prefixes inter, multi and trans are used in frequent combination with nouns such as culture, ethnicity, difference, nation, locality, or migration.” Besides, the author mentioned how the suffixes “ality and lism make part of categories commonly related to multiculturality, translocality, and even internationalism” across disciplines and knowledge. Of course, the distinction between these concepts goes beyond their lexical and linguistic composition. As revising what the literature has established in terms of multiculturalism in contrast with interculturality and interculturalism, we should bear in mind: • “Interculturality focuses on the relationship between cultures” (Pooch, 2016, p. 50). • “Interculturalism assumes cultures as separate, and interculturality is applied on an international level” (Pooch, 2016, p. 50). • Multiculturalism is mainly recalled as dealing with “national debates” (Pooch, 2016, p. 50). Regarding the conceptualizations above, Pooch (2016) citing (Welsh 1997) clarifies how multiculturalism is still constricting since it still showcases division between cultures that co-exist in a territory or converge in a single dimension. This reduced conception is compared with the scope of the term “polyculturalism” that focuses on “an interrelated function of all world cultures” (p. 50). According to Pooch (2016), the distance between the two concepts brings pertinently another definition, “transculturality,” from which influences among cultures are acknowledged and a more balanced relationship to make it possible a more equitable co-existence between cultures and their representations. Based on the literature and the problem that contextualizes the module, an illustration is presented below to make explicit the closeness and distance between the concepts and their prefixes, which is the primary interest to understand and reflect upon them.

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Interculturality

Figure 2. Teaching for change

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As the picture above shows, this is a traditional classroom with learners from different countries and cultures; as they interact, it arises a dimension and a level of interculturality. As Pooch (2016) asserted, the relationship evidence interaction as “separate entities,” which defines interculturalism.

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Multiculturality As the picture below shows, the level of relationship here depicts a level of multiculturalism: firstly, because the hegemony imposition of their country controls a group of children living in the same territory, as their uniform displays it.

Figure 3. Bali School Children

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Nevertheless, they interact while sharing the same society behind that hegemonic interaction, but undoubtedly individual sociocultural characteristics are strongly dismissed; their diversity is overlapped. Based on Pooch (2016), multiculturalism fosters boundaries and categorizations between cultures that co-exist within a society rather than build bridges.

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Transculturality Figure 4. Teaching for change

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Transculturality establishes a significant relationship that could be internal or external. It depends on the national or international territory from which you determine the possibility of interacting and overcoming barriers; transculturality appeals for a dialogical relationship that could guide members of a community to construct bridges without stereotypes or categorizations that separate communities and their members.

It is worthy of mentioning the statement cited by Pooch (2016), from which the term transculturality represents new forms of cultures that cross frontiers even within the same territory or society.

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As comparing the three concepts above, it might be considered that transculturality could be the ideal level of cultural integration; however, some limitations should be analyzed from different perspectives: • According to Pooch (2016), transculturality may be conceived as a model of pluralism, but it also could imply “de-fragmentation” if some phenomena such as “migration, diasporas or political or religious forces” boost a new cultural direction. • The same author stated that from the contribution made by Wolfgang Welsch, the conceptualization of transculturality does not indicate to what extent diverse cultures co-existing and integrating in the same moment within a specific community could transform and re-create internal aspects to constitute new cultural manifestations or expressions. Some authors put into consideration that Welsch seems to bring considerations around the concept of “hybridity.” • Besides, transculturality is not a new concept. Apart from Welsch, authors such as (Ortiz in the 1960s) and (Pratt in 1992) applied this concept from a Latin American discourse and perspective to capture attention on the consequences of colonization and deculturation, differently from what it could be the “exchange between cultures” for one-to-one cooperation, (Pooch 2016, p. 53). Coming back to the problem that contextualized this module, some questions could be formulated regarding the type of concept that best describes the co-existence of cultural diversity in a learning community of the Amazon region. • Has it been possible for indigenous groups and their families to redefine new cultural forms in the Amazon region? • Is it still evident in the 21st century to find communities that co-exist without integration, predominant multiculturality rather than transculturality? • If an ideal stage to integrate cultures is transculturality, what could be the possibilities that the teacher assigned to work in the Amazon region would have to transform his learning environment into a bridge of cultural co-construction? The previous questions imply reflections upon the literature and the landscape of the reality we see in different contexts. Considerations around them would be addressed in the following section of this module.

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1.2.1 Interculturalidad, plurinacionalidad y razón decolonial Tal como se enunció en el apartado anterior, el contraste entre los conceptos de interculturalidad, multiculturalidad y transculturalidad desencadenará reflexiones distintas y cambiantes, ya que, según el contexto desde donde se mire, cada una de las definiones adquiere un horizonte de sentido y significado, hecho que traspasa el orden territorial y socio-político, para interrelacionarse con otros contextos geopolíticos. En este sentido, cabe preguntarse por ejemplo, porqué esta sección del módulo se presenta en español, siendo el abordaje del espacio académico en inglés. Lo anterior obedece en primer lugar, a que si bien el espacio resalta la función del inglés como lengua franca y vehículo del conocimiento, al ser coherentes con las temáticas expuestas y los propósitos formativos, es pertinente dar lugar a otras lenguas como el español y hasta el portugués, esto en virtud de que este capítulo además propone ampliar la comprensión de la interculturalidad, más allá de una definición que se enfoca exclusivamente en el intercambio comunicativo entre hablantes de diferentes nacionalidades, y con un acervo cultural diverso. Por el contrario, este módulo tiene como propósito ampliar la perspectiva, desde un contexto situacional que como en el caso de Latinoamérica afronta las consecuencias de un periodo prolongado de prácticas coloniales, de acuerdo con las limitaciones, brechas e imposiciones, descritas en la primera parte del módulo, “decolonial discourse”. Por supuesto, esta amplitud de horizonte respecto a la interculturalidad es más que relevante desde un programa cuyo núcleo de formación y profundización es el bilingüismo. Cabe aclarar que esta mirada no excluye a otras regiones del mundo; por el contrario, esta sección del módulo permite comprender desde argumentos políticos, sociales, educativos, culturales y humanos, la forma en que una posición en favor de la descolonización es pertinente para la definición de una interculturalidad, que para muchos parece más una utopía en cuanto a la equidad que pretende plasmar; inalcanzable en algunos territorios. Para otros, por el contrario se trata de afrontar un desafío que supere a la definición conceptual, de tal manera, que sea posible reflejar acciones, algunas, formuladas por organismos internacionales como la UNESCO, incorporando las políticas educativas y sociales de algunos países de Latinoamérica. A continuación, se presentan diferentes enunciados que desde una mirada local e internacional, los cuales, permiten ampliar la visión respecto a la interculturalidad, la denominada plurinacionalidad y cómo estos argumentos pueden configurar una perspectiva decolonial.

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De acuerdo con la UNESCO (2020), p. 14: “Es esencial incluir una dimensión intercultural en la política y en la acción educativa a fin de promover el encuentro y el interaprendizaje entre sujetos y grupos de diferentes culturas”. “La interculturalidad no solo atañe a los pueblos indígenas sino a la educación en gernal y al conjunto de la sociedad”.

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La CEPAL (2018), p. 20 cita a (Díaz-Polanco, 2006) para discutir los límites del multiculturalismo, el cual: “responde a un discurso de tolerancia hacia la diversidad cultural”. No obstante, la idea de multiculturalismo genera una mirada sobre el “otro” como aquel con quien se tiene unos límites, pero que acentúa una forma de “autocolonización capitalista y global” en el cual se justifican mecanismos de represión y dominio, toda vez que se ilustra una sociedad que co-existe, pero que cuyos individuos están separados y habitan un territorio o un ambiente de aprendizaje con desigualdad de condiciones.

Desde las apreciaciones expuestas, cabe preguntarse por la pertinencia del concepto pluriculturalidad citado por la UNESCO (2008) y posteriormente, redimensionado desde Corbetta, S., Bonetti, C., Bustamante, F., & Vergara, A. (2018), el cual situado desde Latinoamérica involucra una postura decolonial, sobre el cual, merece atención el alcance que el concepto tiene para académicos como los citados anteriormente y asimismo, desde la postura de Catherine Walsh, quien desde el contexto ecuatoriano constituye un referente significativo y epistémico para la configuración de una interculturalidad, puesto que, a partir de los postulados de esta autora que estudiaremos los siguientes componentes del curso, así como el porqué del surgimiento de una pedagogía decolonial. Es así que, Corbetta (2016, et al), toma el enunciado de (Walsh, 2009, pg. 44) acerca de la pluriculturalidad para establecer que: no se trata de un concepto que busque una crítica de la realidad ni orientar políticas dirigidas a la transformación de dicha realidad; pretende describirla, pero no operar en ella. De acuerdo con Walsh, la pluriculturalidad en el caso ecuatoriano no promueve cambios o intervenciones en ella ni cuestiona la manera en que la colonialidad sigue operando dentro de sí, racionalizando y subalternizando seres, saberes, lógias y práticas y sistemas de vida, (Corbetta, 2016, et al, p. 21). Esta dimensión de la pluriculturalidad sobre la necesidad de la integración, el cambio y la transformación, evidencia un alcance que también resulta limitado, al evidenciarse que desde los ámbitos y las comunidades educativas, surgen necesidades que requieren la elaboración de reflexiones y acciones que tengan como fin actuar y generar acciones de cambio en la sociedad. De esta manera, la discusión se torna más compleja cuando el constructo “pluralismo jurídico” se considera un referente para comprender, que por un lado existen realidades que describen situaciones de multiculturalidad y pluriculturalidad, es decir, co-existencia aislada entre grupos de diferentes culturas. Es claro que se requiere un reconocimiento que más allá de las sentencias institucionales y políticas, puedan responder

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verdaderamente a las situaciones de inequidad, desigualdad, discriminación, control y poder hegemónico, así como la exclusión y la marginalización. No obstante, la continuidad tanto de prácticas como de realidades, según las problemáticas previamente mencionadas ha generado una discusión frente a la cual, autores sugeridos en este espacio académico como Wolkmer y Fagundes (2019) explicitan las contraposiciones que surgen cuando se analizan desde la perspectiva de (Walsh, 2012) las limitaciones de un pluralismo jurídico, que al estar representado en la institucionalidad de los gobiernos, políticas y territorios, no resuelve las problemáticas, así como tampoco plantea disrupciones. Por el contrario, los autores citan a (Walsh, 2012) para explicitar las problemáticas que emergen desde el llamado pluralismo jurídico, las cuales desde la publicación sugerida para este acápite en lengua portuguesa, se enuncian así: • Ou pluralismo jurídico opera a partir de uma "concepção totalizante hegemônica". • Ou pluralismo tem uma oposição e "hierárquica e irreconciliável". • Em nossos contextos, existe uma "crença de que o pluralismo jurídico pode ter um ímpeto progressivo". Figure 6. Joblessness, Deep Inequalities

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De esta manera, los rasgos previamente definidos nos llevan a considerar en primer lugar, la necesidad de dirigir la reflexión hacia un análisis que permita plantear, integrar y contribuir un posicionamiento que pueda generar impacto interno y externo, tal como se refleja en las etapas de este espacio académico a. Es así, que la contraposición del pluralismo jurídico versus la interculturalidad crítica de (Walsh, 2012) nos invita a retomar el contexto desde el cual se planteó la problemática de nuestro curso: ¿Cuál es el posicionamiento y la postura que tendrá un docente asignado en el departamento del Amazonas en virtud de la diversidad lingüística, cultural y humana? Esta pregunta se plantea teniendo en cuenta la realidad de la comunidad educativa, sus limitaciones y el alcance mínimo que tienen en diversos contextos los derechos promulgados en la constitución colombiana, así como la implementación de políticas y sus mecanismos. Para ahondar en esta discusión y validar la emergencia consistente de la razón decolonial, haremos un ejercicio de interrelación entre la siguiente figura y uno de los artículos de la Constitución en Colombia: Artículo 68: Los integrantes de los grupos étnicos tendrán derecho a una formación que respete y desarrolle su identidad cultural. Pensemos por un momento en cuáles son las condiciones de igualidad o desigualdad (in-equity) que el docente visibiliza cuando asume su rol como docente en un colegio público del Amazonas. Surgen varios interrogantes al respecto, algunos de los cuales están relacionados con la visión del maestro que tiene respecto a las comunidades indígenas, los integrantes del ámbito educativo, la aproximación pedagógica para abordar la diversidad sociocultural, humana y lingüística de sus estudiantes. En este sentido, resulta significativo también apreciar la siguiente imagen: Figure 7. Leticia Colombia

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Una de las reflexiones que surgen están relacionadas con el estado real de las comunidades educativas en el Amazonas. Al retomar los conceptos de interculturalidad, multiculturalidad y transculturalidad nos preguntamos por las posibilidades o la carencia de las mismas, que en términos de un reconocimiento por la diversidad y sus tradiciones han tenido las comunidades indígenas en esta región, así como sus herederos. Sin embargo, sabemos que reconocer, tal como lo promulga la Constitución colombiana no es el problema de fondo; es decir, la problemática del pluralismo jurídico y la pluriculturalidad que alcanza un nivel interpretativo importante no es suficiente frente a una realidad que de hecho es puesta en consideración por los grupos indígenas, los líderes de la región y la conformación de la denominada minga, la cual desde lo propuesto por líderes y diferentes comunidades, exige un espacio de trabajo colectivo y común frente a las circunstancias y problemáticas que pueden afectar como es el caso de este territorio: violencia, desplazamiento, desigualdad, violación a los derechos humanos, carencia de representación institucional. Por supuesto, toda propuesta implica un trabajo colectivo entre quienes lideran la política, la implementan y vinculan a todos los actores de la sociedad

1.2.2 Further reflections: Consideraciones finales Frente a los argumentos expuestos en el apartado anterior, cabe enfatizar precisamente en los retos a los cuales se tendrá que enfrentar el docente de Leticia en el Amazonas, de acuerdo con su contexto, quien entre otros aspectos además está frente a un proceso de multiculturalidad, interculturalidad, transculturalidad y pluriculturalidad simultáneamente, veamos el porqué: • Desde un ángulo, la Constitución y las políticas otorgan un reconocimiento a la pluriculturalidad en el país, incluyendo las comunidades indígenas que allí habitan, pero se cuestiona hasta qué punto la promulgación de estatutos y políticas ha podido aminorar la brecha y la situación de los habitantes en la región. • Desde la perspectiva geográfica y territorial de la región, es claro que co-existen no solamente comunidades indígenas diversas, sino también habitantes de zonas urbanas; esto además, como consecuencia de las dificultades y los pocos mecanismos de bienestar y equilibrio socioeconómico, paradógico para una región con una gran extensión de recursos naturales. En este sentido, nos referimos a un multiculturalismo, en tanto que en el territorio co-existe la diversidad étnica, humana y sociocultural, pero no se ha alcanzado en un nivel ideal, una integración y co-construcción en el mismo territorio con equidad para todas las culturas, particularmente para los indígenas.

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• Asimismo, la cercanía con Brasil ha originado una movilidad permanente, acentuada en el último año como consecuencia de la pandemia, lo que ha puesto más en evidencia la brecha social que allí existe. De acuerdo con el testimonio de jóvenes colombianos, el territorio brasilero se ha constituido en una forma de supervivencia y un mecanismo que genera mejores posibilidades socioeconómicas. Aquí se trata de una interculturalidad, cuyo transfondo es el de buscar posibilidades para sobrevivir y afrontar las dificultades cotidianas de la realidad de sus habitantes. No hay una intervención directa del estado en ninguno de los países, así como tampoco se han generado oportunidades de co-construcción visibles; son esfuerzos más aislados que se generan incluso, a partir del intercambio de un país y otro, entre sus habitantes. • También está el ángulo de la transculturación, el cual retoma el carácter de cooperación y construcción en beneficio mutuo, que por supuesto traspasa fronteras para generar alianzas que pueden beneficiar a la comunidad de la amazonia en relación con sus habitantes provenientes de diferentes etnias, grupos sociales, areas urbanas y la frontera con Brasil. El análisis de cada una de las dimensiones expuestas, nos lleva a establecer como punto de referencia el propósito de este módulo y su pregunta problematizadora: ¿Cómo establecer una interelación de sentido con la literatura y las definiciones e interpretaciones de los conceptos intra-inter, multi y trans-culturalidad con el fin de establecer necesidades emergentes en las comunidades educativas? Es posible responder gran parte del interrogante en términos de la situación de contexto y las problemáticas que explicita; sin embargo, resulta significativo realizar el mismo ejercicio planteado con el fin de analizar desde cada uno de los conceptos el posicionamiento como educadores, líderes y en general actores de una sociedad que defiende una postura decolonial, toda vez que aún en el siglo XXI se acentúan las brechas sociales, producto de una historia colonial, que en la actualidad ha adquirido otras formas y en consecuencia, afecta los diferentes entornos educativos y los contextos donde se originan.

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Figure 8. Children study in the public school

Note: Creative commons

¿Cuál es su posicionamiento crítico frente a la diversidad humana, sociocultural y lingüística como miembro de la sociedad y de comunidad(es) donde interactúa y asume un rol educativo y/o profesional?

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BIBLIOGRAPHY / WEBGRAPHY

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BIBLIOGRAPHY / WEBGRAPHY

CEPAL (2018). Panorama social de América Latina. Disponible en https://repositorio.cepal.org/bitstream/handle/11362/44395/S1900051_es.pdf?sequen ce=11&isAllowed=y Constitución Política de Colombia [Const]. Art. 68. 7 de julio de 1991 (Colombia). Corbetta, S., Bonetti, C., Bustamante, F., & Vergara, A. (2018). Educación intercultural bilingüe y enfoque de interculturalidad en los sistemas educativos latinoamericanos. Avances y desafíos. Santiago de Chile: Comisión Económica para América Latina y el Caribe (CEPAL). Pooch, M. (2016). Cultural Diversity in a Globalizing Age. In DiverCity – Global Cities as a Literary Phenomenon: Toronto, New York, and Los Angeles in a Globalizing Age (pp. 37-56). Bielefeld: Transcript Verlag. Retrieved August 11, 2020, from www.jstor.org/stable/j.ctv1wxt87.7 Walsh, C. (2009). Interculturalidad, Estado, Sociedad: Luchas (de)coloniales de nuestra época. Quito: Universidad Andina Simón Bolívar/Abya Yala. Wolkmer, A., & Fagundes, L. (2019). INTERCULTURALIDADE E PLURIJURIDICIDADE: ELEMENTOS PARA A CRITICIDADE JURÍDICA DESDE A AMÉRICA LATINA. In Benente M. & Alvear M. (Eds.), Derecho, conflicto social y emancipación: Entre la depresión y la esperanza.

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BIBLIOGRAPHY / WEBGRAPHY

Further references: Walsh, C. (2012). Interculturalidad, plurinacionalidad y razón decolonial: Refundares político-epistémicos en marcha. In Grosfoguel R. & Hernández R. (Eds.), Lugares descoloniales: Espacios de intervención en las Américas (pp. 95-118). Pontificia Universidad Javeriana. Retrieved August 11, 2020 from www.jstor.org/stable/j.ctt15hvxjw.6. Adele Lozano, Cristobal Salinas Jr. & Roberto C. Orozco (2021) Constructing meaning of the term Latinx: a trioethnography through Pláticas, International Journal of Qualitative Studies in Education, DOI: 10.1080/09518398.2021.1930251. Retrieved from https://www-tandfonlinecom.craustadigital.usantotomas.edu.co/doi/epub/10.1080/09 518398.2021.1930251?needAccess=true Veugelers, W., & Groot, I. (2019). Theory and Practice of Citizenship Education. In Veugelers W. (Ed.), Education for Democratic Intercultural Citizenship (pp. 14-41). LEIDEN; BOSTON: Brill. Retrieved June 21, 2021, from http://www.jstor.org/stable/10.1163/j.ctvrxk389.6 Buxarrais, M., Noguera, E., & Esteban, F. (2019). Ethical Competences for Democratic Citizenship at School, University and in Family. In Veugelers W. (Ed.), Education for Democratic Intercultural Citizenship (pp. 42-60). LEIDEN; BOSTON: Brill. Retrieved June 21, 2021, from http://www.jstor.org/stable/10.1163/j.ctvrxk389.7

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Oficina de Educación

Virtual USTA

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