MAPUNCHE WIXAM ZUGUTUN
The Mapuche way of "raising an issue-issue" *
Hair
Francisco Javier Martínez.
BA in Psychology - Mg. Regional and Local Development Project Manager Axxion
Consultants in Human Development.
francisco.cabellos @ gmail.com.
- User recognition as targeted at the policy-making institution.
- Concern for quality of answers (on the stage of the public), which requires continuous improvement in performance. Strengthening
- on skills and management capabilities of the decentralization effort organizaciones.Profundización one hand, and dispersed the other to take up residence at a safe distance from the central government bureaucracy, recognizing a set of new spaces where verify certain types of relationships of the new social subjects. It is the purpose of giving the central government to a permanent capacity create and produce the country's political project, whose linchpin is a design served the interests of the nation state, not a pretext to prevent the recognition of local actors in the logic of installing a vision of development that is based with equal force in both the social cohesion in diversity at intermediate bodies of society. A decentralized curriculum design, install task brings skills and develop expertise in the relevant actors involved at local level (Vargas, 2007). In this context Vargas (2007, citing E. Castro, 1992) provides a series of collaborative activities between the technical teams that are considered Strategic especially encourage the participation of actors and educators of the community in educational work in schools and colleges and participate in the process of formulating educational policies at the community level, and its subsequent location in the municipal education development plans.
considered all aspects solves the mystery about the qualities of an effective education system in the context of increasingly complex feature of this century, provided, as raised by the Chilean Education Minister Sergio Bitar in 2005, concerns management of schools as one of the key objectives for both strategic Chilean society: higher quality, improving learning outcomes, more equitable, balancing family and social inequalities of origin of students. It is this area, the management, who should be responsible both for establishing traditional aspects of education systems within which account the productivity and efficiency, as well as new challenges arise with the significant transformation architecture and global appearance últiuma occurred in the last half century, as the participation of members of the educational system and their communities, management of local cultural resources to the processes required Commitment and social identity development if aspirated into the normative level to achieve full citizenship, participation and equity.
To operationalize these principles in management for 10 years or so, there has been the model of Total Quality Management (CGT or TQM) as a strategy for quality improvement, and - in some cases as "the "Strategy for Excellence (Santana, 1997). López (1994, cited by Santana, 1997) sees the quality management system as demonstrably effective management of the private world, as a frame of reference - as a paradigm - to orient the analysis of the causes of inefficiency of age and possible solutions. Quality in this paradigm would satisfy the customer needs and expectations, which are not only external but also internal (partners, employees or workers).
According to the author, the components of this model, in specific terms, are: Leadership of managers, Institutional Strategies and Policies, Personnel Management, Resource Management, Process Management. This group of components would be instrumental foundation, operational utility, adding a set of components in addition to markers of the great purposes or organizational goals, where it counts: Customer Satisfaction, Staff Satisfaction, Impact on Society and Results. Based on this configuration of components Gento (1996, Santana, 1997) proposes a Total Quality model adapted to the educational institutions that considers the educational product, the satisfaction of the students (and their families of origin), Personal Satisfaction Education Center, the Effect of Impact of Education. To these elements, taken as indicators or dependent or criterion variables, add components and Personal Availability of Materials, Strategy Design, Materials Management and Human Resources, Education and Leadership Methodology Educational elements considered predictors or independent variables or determinants.
In philosophical terms, the system of Total Quality Management integrates elements of various theories or current administration. Total Quality Management is an integrated element of the School of Human Relations of the organizational systems perspective and approach to organizational culture. Relating psychological and psychosocial aspects of organizational climate variables, Total Quality Management produces a value system that combines its own employees and customers with the values \u200b\u200bof the products of the organization or company. This system of values \u200b\u200b- constitutive organizational culture, aims to integrate the employees of the organization, positioning it as a mediator between them and the society or community (Silva, 1995. In Santana, 1997).
Total Quality Management involves anchoring and regulatory system in the organization's culture, understanding culture as a set of values, norms, beliefs, assumptions, expectations and behavioral scripts shared by the people who make every community, organization or group of people . As posed López (1994, Santana, 1997), from a psychosocial perspective Total Quality becomes a "real" organizational culture based on an extensive collection of values shared.
Thus, the sociocultural domain consisting of organizational culture is relevant to explaining the behavior, performance and effectiveness of educational organizations, as communities, beyond the premises of the educational establishment. This recognition is a sign of migration management theories from analytical paradigm, of rationalist, another more global, less Cartesian, complex, in which "everything" in more than the sum of its parts. Culture in this paradigm is addressed in an holistic orientation has been defined as a pool of assumptions, beliefs and values \u200b\u200bunder similar an organization and / or educational community.
In this scenario, the intensity of symbolic elements of both psychosocial and socio-cultural nature, as required when seeking the involvement of internal customers - in the case referred to the commitment of staff - as well as external clients - case which refers to the identification (identity development) community with the school - forced to consider participation as a central imperative to provide viability and sustainability of total quality initiatives. The type and degree of participation will depend on management commitment, willingness, motivation, knowledge of the core components that depend in the model of Total Quality, Customer Satisfaction particular, Social Impact, Leadership and Process Management.
Participation and Education.
raisesAs Torres (2001) the importance of citizen participation in education has been installed and accepted as a recurring theme in most countries. There was an increase in the value placed on civil society and citizen participation in thinking and the tasks locally, nationally and internationally from the redefinition of the role - and the relationship between - State and Civil Society and the consequent redefinition the relationship between public and private, and between local, national and global.
author in terms of reference, a broad vision of "citizen participation in education" is based on some ideas on Education, Civil Society and Participation. First, education is not limited to formal education or learning necessary - for life, work, participation - can be limited to a particular period of life, learning being a process rather extends from birth, beginning within the family, home, preceding and exceeding the institutional school. From this perspective, education involves a broad set of institutions, rules, relationships and practices. Education, community education and education policy are much wider, respectively, school education, school community and school policy. Second, civil society is heterogeneous and complex, composed of a variety of organizations that are also expressed variety of views, interests and conflicts. The national education reform processes tested in Latin America in recent years have highlighted the existence of and confrontation between "civil society" differentiated. Thirdly, participation needs to be genuine and meaningful - involving all players synchronized however differently in terms of roles - to become a tool for development, empowerment and social equity. It must also be in various areas and dimensions of education: from the classroom to the policy, within the educational system as well as outside it, in the administrative and pedagogical techniques at the local, national, and global (Torres, 2001).
In operational terms, however, the notion of sustained involvement by the various actors is polysemous, possibly confusing, inconsistent, or opposed. From the micro to macro social levels has accumulated frustrations and failures, made to show the complexity involved in establishing a participatory culture in state institutions and civil society. To operationalize a certain degree of understanding of what is participation, especially in education, we propose an integrated model that considers the category of actors, areas, levels, dimensions, scope and scale.
particpación matrix at: http://educaydesarrollo.blogspot.com/2007/10/taxonoma-de-particpacin-en-educacin.html
Considering this analytical model for Participation, it is clear that - in the case of participation of parents and families, for example - not only materialize with the support of their children to school and themselves at home and timely meetings during the school year, in instances where there is only use the system or, at best, access to certain information. In particular, participation involves: think, make decisions, propose and dissent in the various areas of the school. Propose those purposes to guide the teaching curriculum of their children, give ideas about the required resources and on ways of obtaining them, becoming part of management, attend meetings or schools for parents, in which knowledge arises final from what they bring educators and also from everyday knowledge of mothers and fathers. Participation means, therefore, be part of the problems and challenges facing the school, acting pro actively to the solution (White et.al, 2004).
Finally, as suggested by Torres (2001), "public participation in decisions and actions of education is not a luxury or an option is a prerequisite to sustain, develop and transform education in desired directions. It is a political imperative - democratic right of citizens to information, consultation and initiative, transparency in the management of the public - but relevant, effectiveness and sustainability of the actions taken. Because education and educational change involving people and spend, thus for the knowledge, reasoning, subjectivity, cultural patterns, expectations, willingness to change and change itself to specific individuals, thereby saving - in time, resources, complications - after people and their organizations on high, it pays inadequate proposal ideas to the realities and potentials, in understanding, resistance or, worse, apathy, who are called to appropriate and do "(pp.4).
In this instance of the argument is clear about the fact that the paradigm Participation applied to education - and the model of Total Quality Management and Organizational Culture understood - is the stumbling block in aspects of symbolic nature, socio-cultural. This condition takes precedence when the management and educational participation is deployed by the state or national society in indigenous territories, especially in Mapuche territory, because after a conviction there is a clear underlying tension between cultures.
While it is complex to develop a definition of culture - given the ideological theoretical implications - when used as part of the speech focused on the development of an educational proposal is indispensable, is, in fact, not so difficult to be done from an operational perspective (Zúñiga and Ansion, 1997).
culture is considered by this time, lifestyles and the ways in which these come to be shared by humans. Through the use of language, gender differential quality animal respects, man acquires the power to assimilate, accommodating and transforming nature, and relations with her own forms of personal behavior, a phenomenon that occurs in historical form, with the cumulative cultural heritage by facilitating the intergenerational transmission of its contents and dynamics. To serve this purpose have been invented and constantly innovate complex symbolic systems. In this sense, culture itself would represent the way human beings interact with the world, involving in this nature, other people, content momentous year in which this relationship is determined by ways of seeing, feeling, express, act , reflection (and Ansion Zúñiga, 1997).
On the other hand, while alive, the culture is not the sum of all its productions, whether material or symbolic, the core of culture is intangible, invisible, inner world of those who share it are all the habits acquired and shared with whom we interact in the world. In this sense it is possible to argue that culture, while internalized individually, is a highly social fact to be socialized and shared on an ongoing basis in social interactions, and especially in education. "To end this presentation of an operational definition of culture, remember that this is brewing within the various groups to which the human is joined by different affinities: ideological, class, creed, territorial origin, ethnicity, age, sex, etc. These groups generate and share ways of being and even a language that is culture. The relationship between members of different cultures that exist in any country is complex; and the more stratified than the country, this ratio will tend to be not only complex, but troubled by a relationship of unequals "(Zúñiga and Ansion, 1997, pp. 4 - 5).
Interculturalism and Education.
The educational institution founded assimilationist purposes - with the qualities that Total Quality Management, operating as well as the paradigm of Participation, in conceptual terms, seeking to eradicate - is facing the challenge of adapting to multicultural societies , progress towards tolerance and the recognition it (Fernández, 2003).
Moreover, although multiculturalism is a fact, multiculturalism is wrong. As posed Fernández (2003), coexistence requires the recognition of civil, political, social, [cultural], requiring at the same time will to understand the other: this is interculturalism as a project. Based on the principle that nations are not born but made, remade and unmade in this process holds that "contrary to the romantic nationalist topic, the road goes to the nation's culture but rather the reverse. Is political power which, using various means, creates culture. On the one hand, spreading down which otherwise would not have gone from being an elite culture, and secondly, eliminating the variety on the altar of a single option and crossbreeding border for the sake of differentiation. This may make use of various instruments, or simply be benefited by them: the political and administrative machinery, national churches, the education system today, the media. But no mechanism is so powerful these effects, as the school, which has been the great means of nationalization, that is, assimilation and segregation inside out "(p. 5). The assumption underlying the school activity is unclear on concepts like enlightenment, civilization, modernization, which presuppose one culture positive, valuable and desirable, against which all others are but manifestations of renal expression, diversion or barbarism.
Specifically for the regional situation, the issue of multiculturalism in Latin America is closely related to indigenous issues, not nationalities, regional identities, minorities, migrants, and Europe. It is based on the analysis of relations between indigenous and nonindigenous that the notion of multiculturalism and intercultural education derived from the social sciences emerged in Latin America for 30 years. As Lopez poses (___) is necessary to understand that this notion arises from the unresolved problems of indigenous peoples and the rise for nearly two decades of a new social actor in the Latin American socio-political scene: a national indigenous movement initially and regional, that "stirred the conscience" Latin American societies. "It has since been put back on the table an apparently resolved but rather had been concealed by the homogenizing tradition as well as by the ideology of mestizaje that prevailed in the region since the beginning of the century and marked the literal exclusion of indigenous societies in building societies self-defined national. In this context, now as an alternative to multiculturalism that permeates steamroller mestizaje proposals regarding indigenous organizations, especially but not exclusively, for education "(p. 1)
The name refers explicitly to education intercultural dimension underlying cultural constituent processes of the education system as well as the achievement of significant learning and socio-culturally situated, in order to meet the basic needs of those from ethnic and culturally different societies. But the intercultural dimension of education also considers the relationship between curricular established between the knowledge, skills and values \u200b\u200band those of others or unknown as well as continuing the search for complementarity between traditional culture and that Western-style if you want effective satisfaction of needs of the indigenous population.
In this regard, as suggested by Zúñiga and Ansion (1997), beyond the factual existence of intercultural relations, the exchange can be considered as a normative principle. Correspond to the positive attitude of assuming the status of cultural diversity present and represent the guiding principle of psychological and sociocultural processes in social axiological plane, trying to build - on the recognition of the right to diversity and ex-fighter against all forms of discrimination and inequality sociocultural - dialogical relations and equality among the members of "universes" different cultures. Citing earlier work (Zúñiga, 1995) and Ansion Zúñiga (1997) argue that, conceived and multiculturalism, to govern the social process is at once a social process but not permanently finished, which should prevail for the specific purpose of dialogical and democratic relationships between members of cultures in contact or relationship rather than just co-exist and interact unaware of each other's existence. In this regard, multiculturalism is fundamental to building a democratic society and that actors of different cultures that are governed by it agree to meet, know and understand in response to a long-term political project.
Health Education and Health Model development Intercultural learning in a process.
Background.
As part of the work developed in the design of Intercultural Health Models in three territories in the region of La Araucanía [1] has found a series of conditions to be considered when consolidating effective local participation in management of local health institutions, which - eventually - depends on ongoing processes of creation, exchange and transformation of knowledge and ways of learning. The service of these exchanges is that it has been considered effective and correct values \u200b\u200bcertain means of managing these aspects, ie learning, knowledge and action [2]. Within these media include strategies and techniques of Participatory Action Research, Systematization, Ethnography, Socio, popular education.
In the context of an assessment process conducted in three provinces in the region of Araucania, whose purpose was to lay the foundations endogenous development of an intercultural health model was implemented intervention programs to adults who verified the effectiveness, in analytical terms as well as socio-cultural relevance of a design developed based on methodologies identified.
is recognized immediately in the process of consulting a number of restrictions of applicability and relevance of design produced, as determined by the latency of two conflicts: the concept of Interculturalism, in general, and the degree of methodological ethnocentrism, in the specific.
Regarding the concept of Interculturalism, recognizes a certain inconsistency - if not contradictions - in technical, social and political. This uncertainty is associated with a "Model of Intercultural Ideal", which by its nature state technocratic and regulatory tenses macro and micro, the "official" and the Mapuche, determining the latter by the former domain. This explains the limits on the advancement of intercultural health policy, based on the invisibility of micro-level experiences and the representation of the user as "object" policy which, in turn, produces this "model" (Hair and Quitral, 2006 .)
expressions influenced by methodological This approach tends to a manipulation of cultural content and a limited degree of autonomy and participation as possible, cohartando magnitude of learning and the possibilities for change and strengthening working sociocultural.Experiencias local emphasis and inductive logic showed the existence of another rationale: "Model of Intercultural Real." Based on cultural elements and character rather contingent, emerging experiences Viewing events locally reduced, in which the user is "subject" political.
expressions influenced by the following methodological approach and tend to contextualize the significance of learning, enhancing the consistency, richness and usefulness of the knowledge produced. Without clutch alignment is not enough to interfere with this approach (as used in the Social Sciences) effectively, it requires rebuilding endoculturalmente locally, endogenously, a learning system, retrieval and production of knowledge. This purpose is not achieved without the development of a reference framework that integrates conceptually target the latent dilemma described at the level of conceptualization of multiculturalism. This was resolved, sequentially, the dilemma is latent in the methodology. According to Hair and
Quitral (2006), in a reference frame finish these rationalities interact in a complex where there are partial and eventual convergence, being in most cases the parallel but contradictory. These qualities make intercultural relations CRITICISM by nature, defining the position of influence of the sociocultural framework in the local Mapuche case and "Chilean." In this political pressure has been consistent with the increase of local bargaining, not assimilation codes and means of political compromise that provides the "ideal model", but the survey of local knowledge that provides the "Real Model" . A sociocultural reflection process chuck codes, modes of representation and meeting their own criteria and knowledge provides discerning forms of coordination, decision making, convenient operation and regulation locally. This process set the basis of influence consistent with the purpose of negotiating terms of relevance and cultural control in different areas of intercultural relations, what would be the political challenge of multiculturalism. Idea
Intercultural reference.
historical and cultural features characteristic of our continent have been a general context in which traditional local elements coexist [3] with external elements introduced by the strong and steadily more extensive list of economic and cultural involvement with nations and regions commonly called "Western" or modern [4]. This quality has given the dynamic organization of relations between different cultural reference groups, which could be called "intercultural".
This multiculturalism, however, has taken on different values. When based on positive ethnocentrically identity constructions, which tend to impose what it invisivilizar own and others, has established itself as a dynamic for annulment - mainly from the dominant groups - content cultural minority groups, acquiring a value of "asymmetric" and producing an effect of "cancellation" of those cultural minority groups [5]. When based on identity constructions ethnocentrically neutral degrees permebilidad providing frames of reference and external modes of representation, and recognize problems that can not be resolved from their own cultural models - and the tools and solutions produced by their socio-cultural patterns - has established itself as a relationship in which alternate in the use of own cultural references and exogenous, materializing a symmetrical dynamic relationship with socio-cultural matrix different, within which they operate, however, from its own [6] cultural identity. This latest variant of multiculturalism recognizes the value of foreign cultural models from the existence of the group members an awareness and knowledge of their cultural identity, otherwise what is produced is about uprooting the culture of origin and assimilation by the dominant culture (Burgos and Hair, 2004).
Between these two poles there are a number of intermediate positions that involve different degrees of weakening of cultural identity and acculturation, or validation and strengthening of cultural identity. However, described well the dynamics of relations between different sociocultural groups, multiculturalism becomes more features of symmetry when looking at the relationship from a member of a socio cultural minority indigenous here, and, by contrast, acquires more features of asymmetry when viewed from the member of a culturally dominant partner, in this case the state. Continuous
Interculturalism in the conceptualization of reference: http://interculturalidadysalud.blogspot.com/2006/12/continuo-de-la-interculturalidad.html . In this continuous
shaping unequal relations imposes a number of problems and conflicts associated discrimination, inequality and violation of civil rights and ancestral find expression in the most various spheres of public life (economic, religious, institutional, community, family, etc..).
Concepts subsidiary.
In the scenario described has been instrumental to the analysis of intercultural relations, not only in the field of health, the concept of cultural systems. Refers to a set recognizable and more or less organized behavioral scripts, actors, means and tools integrated into a ideological background (concepts, notions and ideas) provided by the cultural background of society, called sociocultural model. A cultural model in the sense that their last bases are generated and explain culturally and is shared by most participants in the culture. It is characterized by a logical structure based on their own premises and assumptions (Burgos and Hair, 2004).
In the field of health models, in this case doctors, explicitly or implicitly include cultural categorizations at least on the following broad issues: the nature of reality and levels, phenomena, objects and / or beings that exist in reality and the actions and powers they possess, and their relationship, influence and ability to interact with human access to knowledge and understanding of reality by humans, forms of knowledge of this reality, relationship and position of men - human beings - and the reality, beliefs about the relationship between the processes of life and death, particular man as a living, and about the causes of death, conception of the human body and their relationship as "entity" that exists in reality, conception of the composition and functioning of the human body.
Moreover, with this model, there is a sociocultural system, operational practical expression of this model. In the field of health, continuing the example, the term explicit Medical System or implicitly, the set of "operations" / "action" cultural least for the following general issues: organizational structure, roles and functions, is regulations regarding roles and functions, capacity and mutual status, hierarchies in the system of functions ways to control rights and duties, etc.., recruitment procedures, training and social standing of the roles, procedures and techniques semiology, etiology, diagnostic and therapeutic resources, equipment and technologies related to procedures and techniques and the overall functioning of the system ; scenarios and contexts of the representation and operation system, consisting of certain physical spaces and infrastructure, which are part of their design, implementation and organization of cultural objects in space, codes, languages \u200b\u200band specific communication systems, in which one must distinguish at least two areas : the system corresponding to intra and extra system and the technical, symbolic and lego.
Intercultural Ideal Model (Burgos and Hair, 2004): http://interculturalidadysalud.blogspot.com/2006/11/modelo-de-interculturalidad-ideal.html .
One of the main constraints provided by this model comes from referrals plant operations and intercultural health. Is approached from the interaction between systems, which, as already indicated, are strongly determined by the components that support the medical model level (cultural domain). These models, by their constitutive characteristics represent paradigms, sets of rules culturally inclusive and exclusionary, that define what is possible and what is not, in contrast and differentiate with other cultural groups defined as "reality" or possible. It is therefore clear that the intention to couple functionally different medical systems, models constructed from epistemological and cosmovisivamente not only doubtful, but that means putting a strain on structure "bureaucratic-administrative" systems in interaction and different world views on the phenomena of health and illness held by officials and Mapuche users. This intention leads to resistance and polarization between the parties involved because the idea of \u200b\u200bmating systems that are incompatible features makes the inherently adversarial relationship.
Another restriction stems from the fact that this approach has been developed from the perspective of the limitations that the state health system to implement the actions identified, transformed into a speech dominant, highly ideological, which feeds only partially by the Mapuche users and defines a new level of asymmetry [7]. This has determined that the formal health system when it deals with the concept of multiculturalism as instrumental bias, denying the level involves relations and socio-culturally symbolic significativo.Frente this model of multiculturalism in health, ideal type [8] has proved the existence of a type of intercultural operations, "in situ" recognized when dealing with interculturalism from the behavior of users and to be recognized for these effects as real multiculturalism.
Model of Intercultural Real (Burgos and Hair, 2004): http://interculturalidadysalud.blogspot.com/2006/11/modelo-de-interculturalidad-real.html .
should be noted that medical systems acquire existence from that legitimize specific subjects through the use they make of these systems. Thus, when the patient goes to hospital Mapuche generates an independent relationship of the inner workings of the hospital, and who comes to him in the context of an ailment for which this health system provides some solutions, however, use other systems those other problems or medical conditions for which the "hospital" (or post) has proven to be ineffective. In this sense, the recognition of the existence of a therapeutic route taken by the user to identify a child as an active agent as a cultural health concerns and not just as a passive cross-cultural models proposed from the hegemonic system health. Each user, regardless of technical discussions analytical choose alternative health legitimizes himself as effective, recognized in this dynamic real multiculturalism, in which the user distinguish the relevance of each system and makes his choice (supplement). This set of elections can consider procedures based on a single model or multiple them, recognizing the complementarity of systems that perform the same user - through their therapeutic itinerary - the expression of so-called real multiculturalism.
To this end, the complementarity is to be understood as a relationship between medical systems, produced by / through the user and not directly from agents, processes and contexts of two systems, in which he acknowledges the differences, specific and relevance of each, using them interchangeably. In this perspective, there are systems that define the specificity of each and the other is the user. In these definitions the users materialize their cultural matrix and express it, being thus imperative to strengthen cultural validate and strengthen the expression of these elections and definitions, an issue that is achieved if strengthening / promoting the therapeutic itinerary of the user, the medium through which makes express complementarity and cultural content. Intercultural
Review: interface values \u200b\u200bbetween Ideal and Intercultural Intertculturalidad Real (Hair and Quitral, 2005).
has been pending in the conceptualization of what is meant by Ideal and Interculturalism Interculturalism Real status of their relationship: opposition, parallelism, transaction. Experiences of working in the same area and territory and the same approach led to evidence different theoretical and methodological issues. The first thing to check is the consistency and richness of what has been named Model of Intercultural Real, expressed in an intense and extensive local practice of medicine mapuche verified in different territories, with no direct link or reference to the categories of medicine or Western concept of health. This, however, a consistent practice of simultaneous assistance to the official health system, which is clearly distinguished from that which corresponds to "self." This recognizes a dual character / parallel - rather than opposing or integrated - the coexistence of both models on rather to areas or different levels, different rationalities; quality which confirms its restrictions to describe the phenomenon of multiculturalism in higher logical level, more complex, more integrated.
analytical At this level it is recognized that some consistency of the conceptual framework involved in the Intercultural Ideal model with the logic that generates the Health Policy State Health System. In addition, the conceptual framework involved in the model is isomorphic Real Interculturalism, consistent with the dynamics of use of medical systems and level of any nature made by the users and their communities through a Therapeutic itinerary. However, despite this apparent independence or "dualism" in each field, level or rationality individuals generate representations over the other. Thus, compared to the actions / interventions of the formal health system - based on what we call multiculturalism Ideal Model and integrate the state characteristic mode of operation (Policy, Plan, Program, Project) - are produced meanings, references and representations by the subject from what is your experience in the operation of what we call Real Intercultural Model. These references to the operation of health policy based on an idea Intercultural Intercultural Ideal subjects by members of communities in the context of what is understood as Intercultural Real is what is meant as Intercultural Review: Intercultural Politics is what Ideal Interculturalism Interculturalism Interculturalism Criticism is Real.
integrative model of Intercultural Critics: http://interculturalidadysalud.blogspot.com/2006/12/posicin-de-la-interculturalidad-crtica.html .
In a model like this, which does interact both types, levels or dimensions of Interculturalism, realizes an evaluation process, reflective and aware, the purpose is of a "preemptive" in the sense of demanding conditions to legitimize and "make himself" what the resolution will serve as healthcare needs. In other words, this level of conceptualization is the expression of forces and motion adaptive local actors performed in the context of psychosocial relations / community in the context of the Intercultural Real, against the influence macrostructural, state or foreign sociocultural, exercised from the "doctrine" of Interculturalism Ideal.
In this sense, understanding local, territorial, an indigenous sense of what is meant by multiculturalism, it believes that the way you live and understand the Mapuche intercultural far from the way they do the other, the Chilean, the winka legitimizing the distinction between Intercultural Ideal and Real. As several players have expressed: "we who live multiculturalism, are not they (Wink) those who live it." However, multiculturalism insists on working from the perspective of "them" / wigka, unknown local experience, socio-culturally validated. From this relationship the most important qualities of the local experience of inter-induced state from its ideal model would be given by: forced, controlled, selective and thoughtless.
First, the way it fostered Interculturalism from state agencies are currently experiencing is not like they wanted local actors who lived, as it is described as a FORCED MULTICULTURALISM from the first time, a quality that has been expressed from the has been the establishment of the Mapuche population until today, in circumstances such as having to go to school, speak English, have to interact daily with the logic of a sociocultural system and its institutions exogenous; logic or rationality that Mapuche must learn to manage liability, to the Chilean situation or Winka not observed. In this case expresses a relationship intercultural caracterizada como una relación de vencedor - vencido. Los chilenos no han debido aprender los códigos de relación mapuche, la lógica mapuche, los mapuches son los que han debido afrontar la interculturalidad, son ellos los que han debido transformar su vida, adaptarse a una forma de relación interétnica en que nunca, por lo menos desde el sector de los vencedores, se pensó la interculturalidad.
No se pensó ni se llevó a cabo una relación intercultural ya que la sociedad dominante siempre ha actuado desde una perspectiva etnocéntrica, en que la cultura del otro es vista como inferior. Esto se expresó en el intento de llevar a cabo el proyecto civilizatorio, desarrollista, proyecto al not yet given up, this has taken on new forms to take place expressed in current social and indigenous policies, which appear as a means to "A New Deal" and this purpose but rather an expression of a new way to induce rationality West, who even though has had a greater degree of openness to cultural experiences in health and experiences of intercultural bilingual education, these are still considered from the perspective of the actors Mapuche as a new way to control it is western which defines and controls that fragments spaces or social delivery system so that they take these experiences of multiculturalism. That proposal, multiculturalism is perceived as a INTERCULTURALIDAD CONTROLLED.
intercultruralidad controlledThis is also a small multiculturalism as it is conceived in instrumental rationality winka own world. Whereas territorial point of view, for example, acknowledges a cultural diversity present in naturally, spontaneously, but recognizing an invented, defined, while not the Western system in its entirety or in whole territory where it is carried out. In this sense we can add a third quality, being a INTERCULTURALIDAD SELECTIVE.
The implementation of this intercultural controlled, there is nevertheless a dialogical construction of ethnic identity which implies a definition of what the subject by the system is far from the way in which "the subject of representation or objectification" perceive themselves as individuals and collective socio-culturally distinct. Perceive that this representation does not consider its essence as a people, so it becomes unfeasible to be captured in all its meaning on the other that defines ethnocentric. Thus the traits that are considered in the representation given by the other "wink" can never capture the real meaning and essence of what it means to be Mapuche. Moreover, this attempt at definition and construction that of the other "wink" in their eagerness to establish a controlled multiculturalism, which appears as "ethically correct" hides a logic of domination, while accepting that representation of ethnic identity - built by the other socio-cultural - would imply the loss of identity.
Accepting this epistemological undertaking an initial cognitive restraint, it is not possible to access the identity of the "other" - based on their cultural matrix - without doing so from their own. It is only possible to refer descriptively experiential never, never in real sense, because the parameters of objectivity, reality and ways of knowing are culturally defined and certain, even our cognitive capacity and significant phenomena. In this sense, and finally, in this way to conduct intercultural there, from the perspective of individuals, a lack of definition of another Chilean, Wink, and their sense of what he wants, which makes uncertain what to expect . There can be no compromise, negotiation, or parliament, as this intercultural discourse is defined or represented by only one of the different groups or people who interact in it, that operates winka disconnected from an identity, territory or its own history. That is why multiculturalism is defined raised thoughtlessly, because he represents the "other" Mapuche is unable to define itself in relationship (INTERCULTURALIDAD thoughtless).
The essential conflict of Interculturalism from a complex perspective.
precisely these qualities undermine the mainstays of symmetry and equality, implemented in a process of engagement that stands in itself as an instance of political regulation, trading areas and degrees of power and decision, actions and intermediate actors, through which rationalities are indirectly linked local institutional and socio-cultural state.
In the context of health, for example, acknowledges the dominance of the concept of multiculturalism real in the field of state institutions, designed in a plan or more general level, structural, which is projected on the same level through policies and projects that are installed on the local level. These "interventions" take the form of "services", "products" or "resources" that are offered to a reference group in each territory, for which people generate opinions, attitudes and behavior patterns. Depending on how that relationship was going to be the constitution of the critical nature of intercultural relations. In this context, institutional operators associated with each "service", "product" or "action" contain the demands and local resistance to the "imposition" of central policies, upon the express instructions that the peremptory nature and imperative of institutional ideology. This is how it defines both the nature and the body and political content of intercultural relations in the model outlined. The clash of expectations and set of solutions that involves the convergence of "services" and experience - at the local level - as "instructions" and demands - at the institutional level, government - argue the political nature of the relationship, because such confrontation and resolves with greater adjustment or lesser degrees of equity depending on the capacity of power and influence that each cultural group is able to deploy. Detail
integrated model of Intercultural Critics: http://interculturalidadysalud.blogspot.com/2006/12/modelo-integrado-triada.html .
The diagram above represents the interactional dynamics between levels or types of Intercultural as explained earlier. In red, the epicenters are located where the potential conflict, which as we argue is that political, operational find expression in the encounter between services and users, or rather his experience (satisfactory or unsatisfactory) event that service generally does not meet the conditions required by the user to evaluate the experience as satisfactory. This is exacerbated when cultural differences of significance half. That is one thing.
On the other hand, a locus of expression of conflict is operational at the meeting of local institutional traders with instructions derived from the policy defined by the top institutions. These operators are the same as implementing the services and receive the type of reaction associated with the lived experience of users, from which seek to influence, to varying degrees and relative to the implementation of the policy.
In this regard, interactional model of multiculturalism is proposed to raise a point of intervention is one that is as distinguished place in the epicenters with red outline. The chosen approach has a bias endocultural, understanding the content and tools to be used in the resolution of these conflicts have to have a substrate if it requires balancing Mapuche cultural capital and opportunities for influence. Do it from the contents and tools provided by national or state institutions is assimilationist, trapping the Mapuche sectors and transaction types of relationships of others, in which domain has the institutional counterpart., Perpetuating the "essentially" the conflict in relationships exchanges.
Incorporation Forms Mapuche relationship and knowledge. Wino mapunche wixam zugutun: "going to build a core [9] mapunche." (Hair et al., 2005)
In line with ethical criteria - theoretical underlying this proposal, we propose a joint working strategy that recognizes a form of self-knowledge, expression Mapuche, mapunche Kimun. Assume
intracultural perspective of local knowledge rearrangement involves considering the needs of the groups in question or are seen as a function of their life experience and own cultural milieu, not in relation to the premises that an outsider might bring.
In a fundamental sense, the pursuit of knowledge that is being carried out aims to contribute to the reconstruction of one of the main essences of life mapunche that extracultural perspective is understood as relating to the field of health, while in voice of the Mapuche is not well defined. For this reason endoculturales forms will be used to evaluate the behavior and existence are at the base of mapunche forms of "thought" or "rethink" as contextualization methodological systematization model, and thus "re- to raise "the sense Mapuche and their health care and recovery.
cross three concepts are proposed that underlie the model: kimun, zugu and zwam.
A. Kimun. This concept realizes a knowledge, a knowledge of cosmogonic expression and collective ownership. Its main qualities are:
- The existence of a biocentric conception of life. The Waj Mapu Mapuche concentric universe is the primordial space and wider, ideological and objective, which are located Newen / Wrapper Kimun vital energies.
- Knowledge is in the hands of different kuga family, there is always the possibility that someone in that family have the ability to handle certain types of knowledge. The Kuga's logko, machi, Kusche pijan gehpiñ and happen to be those who have greater responsibility in the management of certain types of Kimun. Manifest
- closely with the Mapunche Gijañmawün / religion mapunche. It is in the religious dimension which becomes prescriptive of values.
- constitute the main content from which to understand and explain the Mapunche Bawehtun. One of the main purposes that meets the Mapuche medical system is to restore the balance between che and newen. Today, the deterioration of health, Kume Felen / be well, Kume mogen / live well explained in the invalidation and loss of Mapuche Kimun.
- entirety is presented in an interpretive categories and concepts.
B. Zugu. is one of the most enigmatic and complicated concepts of meaning, it is commonly assumed to be the news, novelty. To be conjugated in the infinitive, zugun becomes the verbal expression of the che and living beings in general, however since mapunche mogen Kimun all have spoken. So then, zugu becomes a form of expression essential to all life forms. Ideational representations that are contained and moving the various forms of existence. Thus Zugu, represented as approaches life, principles, verbalized or embodied expression of what moves us.
C. Zwam. has multiple meanings depending on the context in which his employer. Among the principal is denoting the idea of \u200b\u200ba desire to do, to have something, a reason, a reason that justifies an act.
These concepts describe the shaft, mapunche kimun, and the substrate, and Zwam Zugu on which operates the sociocultural knowledge process (methodology), consisting of a series of interlinked actions by way of steps to increase the degree of complexity. These actions define intra cultural norms of reflection, introspection and awareness levels. In order to progress, without it necessarily imply a rigid order or unique processes are Rakizwamuwün, Günezwamuwün, Azkünu zugun zugun and Norum. Assuming that these are not the only categories that can be recognized from the Mapuzugun, they are considered as the most comprehensive concepts, referring to the possibility of reflection on the very existence of a critical awareness of the vitality and its relationship to the cosmos.
A. Rakizwamuwün. Meaning [10] to the Castilian connotes the exercise of thought, as a person and / or collective. There are many types of rakizwamün, depending on the types of milk / person, the Az / way of being, of Zugu / idea that we want to do rakizwam.
rakizwamuwün concept etymologically can be divided into three parts, Raki / count, zwam / need and wA / inward, literally mean that have needs as inward (introspection). Be manifested as how to manage the needs, ranging from emotional and biological to the social and spiritual type. In this sense, the concept is a first level of reflection in both opens the possibility of a system of needs, to know what you want from an existing idea about things. Not necessarily is still a critical assessment of existence.
In ontological terms the idea of \u200b\u200bthought is understood from the confluence of logko / head Piwko / heart, ragi Chege / social and püjü / spiritual as opposed to the tenets of classical philosophy and social science where reason, emotion and spirit appear unrelated.
B. Günezwamuwün. As in the previous case, Günezwamuwün has three meanings; Gune / Control, zwam / need and wA / in, referred it to an individual or a collective. Constitutes a second level of reflection and its main meaning is a way to control all these needs by Rakizwamuwün unveiled around the different areas of living and sharing. Günezwam is assumed as a standard observation of these needs, in on them and their significance, involves the assessment of whether necessary or unnecessary.
In a collective dimension, the exercise of Günezwamuwün is trying to control an idea, to think, sorted and classified. Allows Günekon / awareness of a situation, of something. In this sense it can be a dramatic event of this process of awareness.
C. Azkünu zugun. Contains glimpse idea forms, alternatives, characteristics, qualities expected in relation to zugu on which this discussion. Will elucidate potential courses of action. In this stage, it requires recourse to the various potentials of the subjects, one form is required and testing is required to pepil pepiltun / learning, as Azümazümtun / know, understand, manipulate, dominate, thus practice knowledge to able to make working on it. Place test what has been hypothesized about something.
The Kimun understanding that is contained in everything that has life, even beyond human, guidance should be sought then that or those which may help to elucidate or clarify situations, goals or processes. This is Ina ramtün / solutions on something.
D. Norum zugun. Finally, and once it has clearly defined the ultimate alternative to follow, we proceed to make norümzugu / define the limits of this alternative, the order must be maintained in order to maintain the essential idea of \u200b\u200bthe essence, without detracting . It involves taking a position, to define an aesthetic form.
From these concepts mapunche people who have this type of Kimun easily located, since they are in the based on a model of social and personal introspection, introspection orderly, meaningful, far more personal dimension to the collective. Thus the reconstruction of the history stands as fully relevant, and Reconstruction of the stories, later to view these personal stories in relation to community stories. You should assume that there is a story behind many stories, many stories, depending on how each actor it might live, might be present, could experience with a particular process, to become what it is today. Key to this process is the participation of those with greater capacity ideological logko and machi.
Thereconcrete forms (equivalent to the notion of "technical") through which you can practice rakizwamuwn, günezwamuwn, azkünu zugun zugun and Norum. Among the most important are the Xawn, Wewpih, Güxam, Amelkan and Epew. There is still awareness about the importance of these modalities in the socialization of Kimun a different level of life of people, from staff, including che, a relative or rukache, to the broader Lof Rewe Ayjarrewe or Fütal mapu . In this sense, they assume in different territories as instruments of communication and knowledge apply to the development of training processes and collective bargaining purposes within the Community.
A. Xawn. are meetings that are organized to inform, discuss and / or address issues relevant to a group of people.
B. Wewpih. order events are community led, in which there is one or more keynote speakers, Wewpife containers, political and historical discourse in the territories. The Wewpih is assumed to be in charge of remaking history and the past and to understand the present. An auto legitimate research.
C. Güxam. are conversations between people to share knowledge and information on one or more issues. There are a variety of topics on which could work in relation to health problems. The concept of Kuxan, Kuxan types of people recognized through local history, which have prevailed over those who have been more catastrophic, that we have been able to control from the point of view Mapuche, etc. ..
D. Amelkan. Species theater. It's a playful methods that people are still able to recall. Recreations, games, are mechanisms that will help you get a different mood, a different bias, and also as an exercise of efficient mental health for independent study. Recall the old recreation games, which moved to the remembrance of situations, reconstruction of stories, ways of seeing life.
E. Epew. Stories metaphorical, where the main characters are animals, in relation to which they make certain analogies with the behavior of che. Serve to stimulate the correct behavior pichikeche under the principles of the North / righteousness, Kume / goodness and Kimun / wisdom. Model
Wino Mapunche Wixam Zugutun in: http://interculturalidadysalud.blogspot.com/2006/12/mapunche-wio-wixam-zugutun.html .
In the context of intercultural general model proposed in this opportunity, the critical nature derived from the instances of maximum tension in terms of exercising power and influence, such as convergence "service" - the convergence experience and training - mediation, compensated for when starting a process of reflection endocultural, as it tries to represent the model Wino Wixam Mapunche Zugutun installs a cultural backgroun exists to guide and direct the process of local decision making to make it politically strong and so set up a base more advantageous to negotiate with the institutional and intermediary bodies.
Complex Model of Interculturalism in: http://interculturalidadysalud.blogspot.com/2006/12/modelo-complejo-de-interculturalidad.html .
The application of this model of building knowledge or "intercultural social intervention" allows effective participation sociocultural participation beyond information and even solving, and in this way, endogenous and socio-culturally distinct (for models and media institutional intervention) recovers and strengthens a kind of knowledge and social practices that allow you to define the terms of the participation of a new, more relevant and culturally appropriate, thereby surpassing the restrictions of the means of institutional participation, which are paradoxically exclusive when mapunche participation is concerned. Concluding Remarks
relation to Total Quality Management and Participation in education from the guide reflection on Intercultural Health.
Total Quality Management in Education, as in any other field of application lies in the development of a "new" organizational culture in which the primacy of the user, their needs, expectations and conditions for its resolution - all dimensions or domains content-intensive sociocultural symbolic in nature - guide decision-making and design processes involved in the educational organization. No clutch, the feasibility of consolidating this new organizational culture in the context of educational units - which comprise more or less extended to the "learning community" to which he belongs and which is representative of each student, their agents and families - is reduced in cross-cultural context, in which - as in this case, Mapuche - require a world immersed in symbolic, religious, political, economic and social development outside the modes of representation and life belong to those who make up the central institutions the national education system.
Thus, the Total Quality Management in education depends not only install this "new" organizational culture that determines its operation in relation to the needs, expectations and demands of users, but requires a "new culture Mapuche with organizational features. " Without this added condition given the cultural context, this new organizational culture which supports the Total Quality Management in education would become only a "new culture", which underpin a new, more sophisticated form of cultural exclusion and assimilation , precisely that which seeks to reverse.
With regard to participation in education, while - as in the case of the "new organizational culture" required to operationalize the Total Quality Management, which must be a "new organizational culture Mapunche" in the context intercultural in our region - not enough to progress from simple access to educational and should progress to the application and information management, through consultative and decisive participation, to arrive at a rate of participation is not considered in the typology or conventional taxonomies in social sciences: the particpación that defines itself and forms, resources and facilities. This new form of participation should be a way of particpación "mapunche" not the conventional concepts associated with modern Western hegemonic Citizenship.
is in creating a new organizational culture, but mapunche features, and a new form of particpación, mapunche itself, which can establish the basis of multiculturalism in which the creation of these platforms allow knowledge and resources to equip symbolic to negotiate and influence of trade relations between the Mapuche and their lof and the Chilean state and its institutions, within which account the national education system.
this regard is to seek to provide the conceptualizations offered under the proposed model of interculturalism complex, from which it has designed a methodology that just helps to build these new forms mapunche of Culture and institutional and community participation, and resolve - in terms of power - more evenly the intrinsic political conflict involved in intercultural relations.
Bibliography.
- Aguerrondo, I (2004): The management of the education sector in the 90's, some issues to improve educational effectiveness. Education Management in Latin America and the Caribbean: Are we on track?. ECLAC Seminar - UNESCO. Sn. Juan, Puerto Rico.
- White, R., M. Umayahara and Reveco, O. (2004): Family Involvement in Primary Education in Latin America. OREALC-UNESCO. Santiago, Chile.
- Bitar, S. (2005): http://www.lyd.com/noticias/seminarios/calidad2005/sergio_bitar.html . (Revised May 12).
- Burgos, P. and F. Hair (2004): Intercultural Ideal v / s Real Interculturalism, the figure of the Mapuche User talk on Intercultural Health. Health and First Nations Symposium, Proceedings IV Chilean Congress of Anthropology. San Felipe, Chile.
- Burgos, P. and F. Hair (2004): Intercultural Ideal v / s Real Interculturalism, the figure of the Mapuche User talk on Intercultural Health. Symposium on Identity, Citizenship and Participation, Proceedings Third Meeting of Regional Studies. Regional synergies and Regional Universities Association. Talca, Chile. Http://www.sinergiaregional.cl/sinergia/biblio/doc/200601101646100.Burgos_Patricio.doc .
- Hair, F. and J. Quitral (2006): Intercultural Criticism and Local Knowledge, Incentives political sense. Findings in the context of the Intercultural Health. Identity and Multiculturalism Symposium, Proceedings International Seminar on Indigenous Rights. Indigenous Rights Watch (ODPI) - Economic Commission for Latin America and the Caribbean (ECLAC). Santiago, Chile.
- Hair, F., V. Caniullan; Mellico, F., J. Pichinao, Quidel, J. and J. Quitral (2005): Research Methodology, Local Knowledge and Social Intervention Intercultural. Symposium on Identity, Citizenship and Participation, Proceedings Fourth Meeting of Regional Studies. Regional synergies and Regional Universities Association. Antofagasta, Chile. Http://www.sinergiaregional.cl/sinergia/biblio/doc/200612181611420.F.Cabellos_Metodologia.doc .
- Hair , F. and J. Quitral (2005): Critical Intercultural, Intercultural Ideal interface values \u200b\u200bbetween Real and Inter. Symposium on Identity, Citizenship and Participation, Proceedings Fourth Meeting of Regional Studies. Regional synergies and Regional Universities Association. Antofagasta, Chile. Http://www.sinergiaregional.cl/sinergia/biblio/doc/200612181609230.F.Cabellos_Interculturalidad.doc .
- Dávila, C. (1995): Organizational Theories and Management. Mc Graw Hill. Bogotá, Colombia.
- Fernández, M. (2003): Intercultural Education in Multicultural Society. In Intercultural and Education: A New Challenge for Democratic Society. " Luengo, F. and H. Ramos (Eds.). Atlantis Project. Madri, Spain.
- A. Hax and N. Maxluf (1996): Business Management with a Strategic Vision. Dolmen Ediciones. Santiago, Chile.
- A. Hax and N. Maxluf (1997): Strategies for Competitive Leadership. Dolmen Ediciones. Buenos Aires, Argentina.
- Lopez, L. (___): The question of Interculturalism and the Latin American Education. Training Program in Bilingual Intercultural Education in the Andean countries. Universidad Mayor de San Simon - German Technical Cooperation (GTZ). La Paz, Bolivia.
- Lowenthal, J. (1995): Reengineering Education. Panorama Editorial. Mexico DF
- Morris, D. and J. Brandon (1994): Re-engineering, as applied with success in business. Mc Graw Hill. Bogotá, Colombia.
- Palladino, E. and L. Palladino (1998): Organizational Management. Editorial space. B. Aires, Argentina.
- Provoste, Y (2007): http://www.mineduc.cl/index.php?id_portal=1&id_seccion=10&id_contenido=5339 . (Revised August 22, 2007).
- Raczynnski, D. and G. Muñoz (2007): Chilean Educational Reform, the difficult balance between macro and micro politics. Socio Economic Series, No. 31, CIEPLAN. Santiago, Chile.
- Santana, P. (1997): Is the Total Quality Management in Education a new organizational model?.
- Torres, R. (2001): Participation and Education, a broad view and 20 experiences in Latin America. FRONESIS - Social Development Unit and Education OAS. Uruguay.
- M. Zuniga and J. Ansion (1997): Intercultural and Education in Peru. Education Forum. Lima, Peru.
* Paper presented at the V Meeting of Regional Studies, Regional Universities Association / Regional SYNERGY. Concepción Chile. October 2007.
[1] Lof Boroa Filulawen, municipality of Nueva Imperial, Newentulayñ Mapuche Association - Hospital Health Coordinator New Imperial New Imperial; Lof Foxaco, Lumaco Commune.
[2] autonomous modes, intensive and determinants of participation.
[3] Urban Expressions popular peasant and indigenous communities.
[4] Various descriptions of this process as the authors argue Joaquin Bruner Chilean, Colombian and Argentine Jesus Barbero Nestor Garcia Canclini.
[5] This effect of cancellation imposes no dominant sociocultural groups required to surrender their resources and ancestral knowledge and community, weakening their coping strategies and collective development. Also induces the use of foreign cultural patterns, in which are not very competent and those who do not have a coherent cultural matrix of joint.
[6] in an essentialist sense but as intensity of the process of identification and ownership of a given set of social self-distinction and well distinguished from other top socicultural structure.
[7] In some intercultural health encounters has explicitly stated the fact that multiculturalism is a must for survival needs for the Mapuche, while an option for the state. This demonstrates the paradoxical asymmetry of intercultural strategy behind the symmetrical relationship between culturally distinct social groups in degrees of influence and social power.
[8] Formal, abstract, rational.
[9] The concept of "health."
[10] used the term mean, instead of translating on the ground that the translation conventional, as a method, contains ideological bias, tending also to standardize meanings and does not contribute to reveal the semantics of the concepts according to their own cultural framework.
0 comments:
Post a Comment