This article presents an overview related to Intercultural Education in higher education in the city of Puno, with an approach that aims to respond to the interaction in the same society between individuals originating from different cultures within the university campus. Whose purpose is to present the university reality and from there demonstrate the possible learning problems when adapting to a new social context.
Keywords: Learning, Culture, Education, Interculturality, University.
Abstract
This article presents a panorama related to Intercultural Education in higher education in the city of Puno, with an approach that aims to respond to the interaction in a same society between individuals originating from different cultures within the university campus. Its aim is to present the university reality and from this demonstrate the potential problems of learning to adapt to a new social context.
Key words: Culture, Education, Intercultural, Learning, University.
INTERCULTURAL EDUCATION
The theory of interculturality points out that coexistence between people of different cultures is resolved if interpersonal relationships are established, that is, applying a coexistence that implies exchange and sharing between people. Intercultural is the adjective that designates the actions of interaction between individuals of different cultures, since “research from interculturality is interested in the modes of interaction. In education, there is a glimpse of how to promote this interaction. When considering interculturality as a new social prism, anthropological positions are revealed in which the freedom of the human being is emphasized, as well as her sociability. To develop freedom, the relationship with others, who are also free, is essential ”(Bernal, 2003)
Intercultural education is a way of understanding and living education, from an educational approach that has an inclusive character, where diversity is an essential and positive ingredient for a comprehensive and quality education, considering diversity a value that enriches us.
The Intercultural Education approach aims to contribute to the strengthening of sociocultural values where students play a very important role and become transmitters of educational purposes. In this sense, it is stated that "Intercultural education prepares for peaceful coexistence, because it leads us to the recognition and acceptance of the other and is an exercise in education in values. Furthermore, intercultural communication is an exercise in the choice of values …" (Touriñán, 2008), in the same way, the proposal of an intercultural education is meaningless if not assumed by all, since the aim is to obtain an education to listen and learn from the other.“Interculturality as a guiding principle also guides social processes that try to build on the basis of the recognition of the right to diversity and in frank combat against all forms of discrimination and social inequality, seeking dialogical and equitable relationships between members of different cultural universes. " (Zúñiga & Ansión, 2007).
Faced with these problems that Peruvian education has, anthropological science can contribute to an intercultural education, in this sense we find valuable traits from anthropology to be able to optimize education, highlighting that if there is a national will, an education of double and multiple sense, in which we all learn to respect everyone and also learn from everyone. This education would make us more tolerant, more open, more attentive, it would also help us to generate conditions for an authentic dialogue, not a cover-up for hidden hierarchies, but a promoter of great collective tasks. In the university case, many students are related to students from other parts of the world, and also to migrant students from communities, which makes them interactive students,increasingly multicultural, pluricultural and intercultural The proposal of an intercultural education aims at a society capable of dialoguing between different types of people and designing curricula that correspond to the multicultural reality, trying to create intercultural meeting spaces.
INTERCULTURAL EDUCATION IN COLLEGE AND STUDENT DEVELOPMENT
The presence of students of different nationalities in classrooms of any university will always be an indicator of the intercultural educational demand, the case of the universities in Puno, is not out of this demand, since “Observing the cultural reality of the Puno territory, it is not can speak of interculturality leaving aside the economic and social reality of the cultural groups present. From this perspective and at the risk of being schematic as we have already warned, we identify the following cultural groups in the Puno region: 1) The original culture, predominantly in the peasant communities; 2) The culture of the emerging Quechua and Aymara groups; 3) The culture of urban mestizo groups ”(Romero, 2007)
However, the reason underlying the need for intercultural education in universities is to achieve a full training of students, so that they are willing to know and live with cultures of diverse origin, starting from a reflective and critical analysis of the interaction between culturally different people and groups, overcoming problems such as racism, discrimination and exclusion. What this type of education seeks is to provide students with spaces for their professional training, where their knowledge and skills are used in a respectful way in social contexts mediated by interculturality.
The preparation of the students must include aspects related to their personality that are specified "in a solid scientific, technical, humanistic training and high moral, ideological, political, ethical and aesthetic values, with a high level of social commitment, willing to put their knowledge at the service of the economic and social development of the country. " (Horruitiner, 2006)
Working from an intercultural perspective is of vital importance for the strengthening of democracy and social peace, in such a way that it revolves around the need to find spaces for intercultural dialogue in the university, which can have possible stimulating effects within the system. national education, thus obtaining an impact in the context of general university education by offering a meeting of knowledge and its development, but “it is not, however, the development of any knowledge, but a relevant knowledge that allows our development as a country. " (Lynch, 2006) What will make sense of the university institution.
I should mention that the educational climate indicates an important example within the educational system in the face of interculturality, since it proclaims the need to contribute, from education, to creating an environment of understanding and respect for the various cultures that make up society, being one of these spaces is the university, which promotes the study of different cultures, reciprocal influences and respective ways of life, to encourage a mutual appreciation of the differences between them. In addition, intercultural education should focus on the delimitation and formation of universal attitudes and values that allow respectful coexistence and mutual acceptance, which provides opportunities for students to develop their personal characteristics,the formation of the personality of the university student implies preparing him as a subject to practice a profession, based on multiple educational models of a scientific, technical and humanistic nature
THE INTERCULTURAL CONFLICT IN THE UNIVERSITY ACADEMIC FIELD
One might think that the university receives cultural diversity in its training proposal. However, in Peru, universities have been characterized by globalization and homogenization of the reality of knowledge aimed at satisfying market demands with expectations generated by a development model that excludes a large part of diversity, a key element within the education, "it is undeniable that a key factor that accelerates the university crisis and shows it in all its dimensions is constituted by the demands of the current globalization process." (Lynch, 2006)
With regard to the academic field, this conflict is generated from the academic advantages and disadvantages of students in relation to their place of origin and their educational trajectory, in many cases the distance of young people from their place of origin occurs and his family, with the purpose of learning and having a better education. The situation of conflict is reflected, for example, in the spontaneous integration of students to work and research groups that, with few but significant exceptions, tend to present a certain separation from students from rural areas.
This situation, which is also reflected in something so relevant to students, obviously provokes resentment within groups and, on occasions, causes intercultural conflicts. But it is interesting to analyze what happens in the opposite case, in which the academic advantages are in favor of young people in rural areas, as in the native languages courses that are taught inside and outside university life, which they enjoy of an academic advantage over their peers since, by mastering, at least orally and at different levels and degrees, a native language, they can reverse the relations of academic domination-submission that they usually suffer in other subjects.
In addition, another outstanding issue is the inclusion of the knowledge provided by students of native cultures or cultures of emerging groups, since “the articulation of ancestral and modern knowledge is what should allow us to have useful knowledge that results in adequate professionalization, combining the social needs, market demands and our own tradition so that the resulting knowledge has effects on the production of well-being ”(Lynch, 2006), however the value of Andean knowledge is somewhat distanced from the university, even from some teachers. which should assume a very important role in the development of knowledge in addition to listening and attending to the diversity of voices, the multiple opinions, languages and life actions of each university student,But despite having this concept, the work of the teachers is questioned when problems arise such as intolerance towards various behaviors, the limitation of capacities and the lack of preparation for effective development in the face of groups of students from other places, locking themselves in traditional ideas leaving aside the spaces for reflection, since “questioning what we take for granted about our abilities and the abilities of other people. It is not as easy as it looks. Part of the problem with identifying things we take for granted is that we don't know what they are, precisely because we take them for granted. They become assumptions that we do not question, part of the fabric of our reasoning. We do not question them because we see them as fundamental.As an integral part of our life ”(Robinson, 2009) being a good example the traditional teaching that teachers have with students where the role of issuer only corresponds to the teacher who is the one with power, therefore he is the only one who imparts knowledge, and the student is left alone in the role of receiver adopting a passive attitude towards the information obtained; In the case of the students' own knowledge, they are often stagnant due to the traditional model that is taught by a large part of university teachers who refuse to question the knowledge they have, much less question whether they are erring in the educational model that they impart to their students,Faced with this, numerous demands are proposed that would help in the teaching practice since “teaching requires respect for the knowledge of the students: the teacher must respect not only the knowledge with which the students arrive, especially those of the popular classes (or minority groups) socially constructed knowledge in community practice but also to discuss with the students the raison d'être of this knowledge in relation to the teaching of content, so that these are experiences from which to build knowledge, teaching requires respect and the assumption of cultural identity: this means assuming oneself as a social and historical being, as a thinking, communicator, transformer, creator, dream maker, capable of feeling anger because it is capable of loving.The assumption of ourselves does not mean the exclusion of others. Is the
"Otherness" of "not me" or you, which makes me assume the radicalism of my self. No true teacher training can be distanced from the act of respecting students and oneself in their historicity, which is knowledge and recognition of the value of emotions, sensitivity, affectivity, intuition ”(Freire, 2004)
The importance of these demands is based on the improvement not only of the performance, but also the relations between teacher and student. And if we refer to the conditions and profile of intercultural educators, we can see that in reality attitudes are much more important than skills, without detracting from what the latter contribute. The skills that teachers require to successfully conduct intercultural educational processes aim, among others, to develop permanent communication between students, creating positive environments that improve learning.
IN CONCLUSION
In this article we consider that interculturality refers to the encounter, acceptance and respect between cultures, the exchange of knowledge, the peaceful coexistence between complex societies, in this sense, the discourse of interculturality, accompanied by intercultural action, there is It is necessary to build it anchored to the social context of our own diversity, linked to the analysis of how relationships are produced between original groups, emerging groups and urban-mestizo groups and the starting point for practice within the university must begin with the construction of spaces for collective discussion of what is interculturality, since there are many "disagreements" within the university environment due to the lack of intercultural dialogue.
In the university space, what is sought is the production of knowledge that promotes development, that explores potentialities, but this raises a great question: What is necessary to reach this situation? One of the necessary aspects essentially refers to care of the issue of interculturality by the corresponding authorities within the universities, in the same way with the participation of students and teachers. From another point of view, we seek to analyze the intercultural relationships between young university students who are in a process of cultural creation and social transformation through teaching-learning, considering that the participation of teachers must be oriented to the development of knowledge,leaving aside the problems that are included within the university student group; I particularly consider that the search for solutions to the disturbing question should be guided with firm steps for the construction of spaces for collective discussion in such a way that students can give their perceptions about what interculturality is for each and every one, the ethical-pedagogical values of intercultural teaching at the University, we must also choose to see education as a movement, a process that includes cultural creation and social transformation through teaching and learning methodsI particularly consider that the search for solutions to the disturbing question should be guided with firm steps for the construction of spaces for collective discussion in such a way that students can give their perceptions about what interculturality is for each and everyone, the ethical-pedagogical values of intercultural teaching at the University, we must also choose to see education as a movement, a process that includes cultural creation and social transformation through teaching and learning methodsI particularly consider that the search for solutions to the disturbing question should be guided with firm steps for the construction of spaces for collective discussion in such a way that students can give their perceptions about what interculturality is for each and everyone, the ethical-pedagogical values of intercultural teaching at the University, we must also choose to see education as a movement, a process that includes cultural creation and social transformation through teaching and learning methodsWe must also choose to see education as a movement, a process that includes cultural creation and social transformation through teaching and learning methods.We must also choose to see education as a movement, a process that includes cultural creation and social transformation through teaching and learning methods.
Finally, it should be pointed out that the challenge and opportunity that we have in front of us is precisely the articulation in practice of different visions at the same time promoted from the generation and implementation of actions within the framework of intercultural education, in order to achieve a dialogue of knowledge in the future that allow the exchange of all knowledge based on respect, in addition to enhancing learning through the feedback of knowledge, that is, I learn from the other while the other learns from me and thus the thought is fed, rearranged, affirmed, re- affirms, builds and reconstructs itself permanently, leaving aside the stereotypes of imposition, recognizing the right to "be" and to recognize in the other he possesses ourselves, and above all to build with the "other" the possibilities of a critical conscience,recognizing their own weaknesses and shortcomings to transcend them in the collective dialogue and rebuild them into strengths that help us in a better perception regarding the intervention of intercultural education in the university environment.
References
B ernal, A. (2003). Education between multiculturalism and interculturality.
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