Juan Ansion
The following notes represent a reflection from the Peruvian experience in intercultural education. The fundamentals of this reflection from the work connected with the Bilingual Intercultural Education. Regarding higher education, the experiences of newly initiated affirmative action program "Hatun Nan" at the universities of Cusco and Ayacucho, constitute an important framework to discuss the possibilities of transformation of the university in an intercultural perspective.
I. Intercultural and indigenous peoples.
Some conceptual clarifications.
Before addressing the issue of the relationship between higher education and multiculturalism, it is useful to some conceptual.
In Latin America, prefer the concept of multiculturalism before the multiculturalism that is generally used in Anglo Saxon countries. Both concepts designate a situation of cultural diversity and the existence of groups from different cultural matrices that are difficult to achieve coexistence. While the term "multiculturalism" emphasizes the diversity of "multiculturalism" is more focused on the interrelationships between those who are different. On the other hand, multiculturalism-by suffix "ism" used "is presented as a philosophical position, or as a political or ethical. In contrast, no equivalent term often used, such as "interculturalism", to designate in the same way a project that emphasizes the construction of dialogue between representatives of different cultures.
is not our intention in this work deeper into the relationship between both concepts, broad discussion, moreover, given the multiple ways that different authors have given them. We just want to emphasize that the choice of the term "multiculturalism" puts the emphasis on interaction. Focusing
, then, the term "multiculturalism", we find first that is already widespread in common parlance, but is used in very different ways. Thus, it is often found used to talk about a process of assimilation of the subordinate culture to the hegemonic culture. In Peru, for example, you hear sometimes from government officials or teachers the idea that it is good that children get an education Andean cultural (and also bilingual), it is a more efficient way to learn the Castilian. This is therefore a sophisticated way to find the addition to the linguistic and cultural body whose pre-eminence is not never in question. It is used in this case, in an assimilationist, making culture which is also usually done with the tongue when bilingual education is proposed to facilitate the teaching of English and not to allow the development of both languages.
Conversely, the Andean countries sometimes use the term as synonymous with identity. Would be intercultural in that sense, defending one's own culture and identity. This interpretation is, apparently, from the appropriation of a word that comes from the outside world (through NGO advocates, state officials or technicians or teachers) and as such it is considered that can be useful in relation to that world (the world of official culture and power), but one that retains only those aspects related to cultural identity.
For those focusing on the development of cultural diversity, however, the term "intercultural" looks at inappropriate times because they believe that dialogue between cultures is not possible while the relationships between them remain uneven, and the domination of one over others. Interculturalism is perceived then as an instrument of deception and manipulation to serve the powerful. It is thus a critical view of the concept of assimilation and multiculturalism.
Along the same lines are rejecting the term also those who believe that the term should be discarded as being "cultural." This criticism seems inspired by the intuition of the possibility of assimilation, but is wrong to believe that the talk of multiculturalism is to ignore the material, political and social conflicts in general linked to cultural processes. In social science we talk about culture without being so culturalist.
This shows that, beyond an apparent understanding of terminology, the meaning as the word can be very different. This can lead to persistent misunderstandings and misguided many debates.
now try to define in positive terms what mean by multiculturalism. The exchange can be defined as either the factual situation referred to relations between cultures, or as a project aimed at establishing trade relations on an equal footing between people from different cultural areas. The second meaning is the most common in the professional world, especially for those working in education or health. But the first sense is very important and is, in my opinion, a necessary starting point for comprehensive understanding of the scope of any project.
Indeed, viewed from the social sciences, multiculturalism is, first, a situation observable. The concept refers the type of relationships that exist between individuals and groups from diverse cultural backgrounds, for reasons of historical events, are taken to interact with some frequency and intensity in everyday life. These relationships are often marked by conflict, misunderstanding, mutual contempt, and, particularly, by the hegemony of one group over others who seek - and often does - impose their own cultural habits as if they were the only valid.
Speaking of relatively frequent and intense, we reserve the use of the term to describe cultural influences among people nearby, who hangs out in the everyday.
Thus, could speak of a greater or lesser degree of cultural exchange and recognize that not all societies are characterized by a high degree of multiculturalism, ie the existence of intense and frequent daily relations between people and groups from different cultural backgrounds.
is also important to note that in these intercultural relations, the strongest influences more visible and tend to be ranging from the dominant culture to other cultures. They are most recognized by all and, in general, members of subordinate groups seek to appropriate many aspects of that culture. But this does not mean there are no influences in the other direction and this point is key to understanding relationships: the dominant culture is also influenced by many aspects of cultures subalternas.En the case of Peru, for example, the fact that children of affluent families in Lima are raised by Andean women, often of peasant origin , tells us that they incorporate much of the Andean culture. But, not being this prestigious, these acquisitions are hidden and unknown. Covert racism may be a consequence of this concealment, it is a way to distance themselves from something you have inside and rachaza.
An intercultural project aims to achieve more equitable intercultural relations, mutual acceptance and recognition that can be learn much from the other. To succeed, such a project must start from the real situation, this is actually existing multiculturalism, with all its conflicts and their mutual influences, with the prestige or disregard given to the cultural expressions that are exchanged, and the overvalued and the respective concealment.
is also useful to distinguish clearly the culture of identity, against a strong tendency to confuse them. Culture is the socially internalized, regardless of the will and even the consciousness of people. The identity, however, is choice - in opposition and likeness - of a culture. That is, among the many influences that have shaped us, we choose some symbols that unite us with others and others simultaneously oppose us. Since then, a close relationship between culture and identity, but to distinguish the two, we think the possibility of better conditions for social and political construction of identities. Those who create them saying, in effect, a free will to define the cultural influences received to those who wish to emphasize. The strengthening of a particular identity - especially an ethnic identity - does not mean, however, that magically disappear as negative influences to come from the dominant cultural sphere.
Tension between received cultural influences in socialization itself (which may come from various cultural matrices), and decisions on cultural features and brands you decide to join, appears as central in creating identities. And ethnicity would be the product of a joint in tension between a social and cultural heritage and identity constructed by political decision. And the debate remains open, in each case, to define what are the features of socialization that are necessary for membership. It is, for example, typical for people who no longer speak the language, but whose parents come from the culture in question, or for Indians urban and tensions left certain customs rurales.Las displayed and can be seen as cultural tensions that are processed within people.
ISEES Forum, Abril08
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