A recurring issue in intercultural research is whose knowledge informs conceptualization and design of projects or interventions. Fuzzy cognitive mapping uses arrows and weights to represent stakeholder knowledge on causal relationships and can generate composite theories to inform research and action. Cognitive mapping is accessible across different cultures, but participant weighting is not always straightforward. We describe a procedure to combine and condense maps from different stakeholders and an alternative operator-independent weighting procedure adapted from Harris’s discourse analysis.

Background: Although traditional and cultural health practices are widely used in Colombia, physicians are not trained to address intercultural tensions that arise in clinical practice. Cultural safety encourages practitioners to examine how their own culture shapes their clinical practice and to respect their patients’ culture. It requires inviting patients of non-dominant cultures to co-design culturally safe health care. We co-designed a curriculum for cultural safety training of Colombian health professionals. Methods: A sequential-consensual qualitative study defined the learning objectives of the curriculum. Semi-structured questionnaires and focus groups explored the opinions of traditional medicine users, medical students, and intercultural health experts to inform the content of the curriculum. Deliberative dialogue between key intercultural health experts settled the academic content of the curriculum. A member-checking strategy modified and approved the final version. Results: Seven traditional medicine users, six medical students, and four intercultural health experts participated in the study. The stakeholders defined five learning objectives: (a) culturally unsafe practices: acknowledge the intercultural tensions and its consequences; (b) cultural awareness: examine their attitudes, beliefs, and values, and how they shape their professional practice; (c) cultural humility: listen and learn from the patients’ traditional practices; (d) cultural competence: describe current pedagogical approaches to address intercultural tensions; and (e) cultural safety: discuss with patients to reach an agreement on their treatment. Conclusion: This study integrated the perspectives of different stakeholders and proposed new applications of cultural safety that are relevant to other countries. Researchers and educators can use these results to inform future cultural safety initiatives.

El presente artículo contempla un diálogo de autores en torno a las relaciones que se pueden dar en la construcción participativa de escenarios de convivencia a partir de la concepción del conflicto y los pactos de convivencia escolar como espacios de conciliación integradores, los cuales reconocen la participación activa de todos los actores que hacen parte de los procesos educativos, donde la formación humana integral adquiere protagonismo, enmarcada en el contexto familiar, social y cultural. Se desarrolló a partir de un proceso de investigación documental con alcance crítico hermenéutico, que aporta bases fundamentales para la comprensión de las dinámicas de la convivencia escolar en las instituciones educativas. Se aportan, de esta manera, herramientas a la comunidad académica que permiten reconfigurar el conflicto como componente del ambiente escolar mediador entre la oportunidad de reflexión de sí, la confrontación con los otros y el reconocimiento de las diferencias como fortalecedoras para vivir en medio de la diversidad, promoviendo de esta manera, espacios para la construcción de una cultura de paz estable y duradera en la institución educativa.

Consideraciones para la construcción crítica del currículum y la didáctica en los humanismos. Resumen.Se plantean los componentes de un currículo crítico en filosofía, ética y religión, partiendo de una aproximación reflexiva a la didáctica y el currículum. Los resultados permitieron develar tres tendencias en los diseños curriculares: historicista, estandarizado y problematizador, que orientan las prácticas formativas en los humanismos, así mismo, se evidencian las experiencias pedagógicas significativas tales como: la disertación filosófica, los encuentros de oratoria, el foro intercolegial de filosofía, el uso de las tecnologías de la información y la comunicación aplicadas a la formación ética y religiosa, todas, asociadas a diversos enfoques didácticos. Finalmente, se presenta la construcción de un currículo crítico octagonal y la posibilidad abierta de plantear diversas cartografías curriculares, según cada contexto institucional, como propuesta de innovación educativa y consolidación creativa del colectivo docente de la Mesa de Humanismos. Palabras claves.Didáctica crítica, currículum crítico octagonal, Mesa de Humanismos. Abstract.The components of a critical curriculum in philosophy, ethics, and religion, are considered, on the basis of a reflective approach to didactics and the curriculum. The results allowed to unveil three trends in curriculum designs: historicist, standardized and problematic, which guide the educational practices in Humanisms. Likewise, significant pedagogical experiences such as philosophical dissertation, public speaking meetings, the philosophy intercollegiate forum, the use of information and communication technologies applied to the ethical and religious education, are highlighted, all of which are associated with various didactic approaches.

Introduction The Muisca Indigenous people in Cota, Colombia, has committed to reviving and strengthening their traditional culture, including the ancestral knowledge associated with their traditional medicine. Objective To explore the occurrence of traditional medicine and factors associated with its use among the Muisca people in Cota, Colombia. Methods A participatory cross-sectional study applied a questionnaire to 471 Muisca mothers who had at least one child over 10 in April 2019. The 44 questions inquired demographic, social, and cultural factors of participants and their knowledge, use and practice of traditional medicine. We used the Mantel-Haenszel procedure to measure the associations using Odds Ratio and 95% confidence intervals. Results 66.2% (312/471) of the mothers knew at least three cases of traditional diseases; 56.8% (267/470) had and used medicinal plants; 15.8% (73/462) had practiced traditional self-care for flu, menstruation and postpartum; and 11.8% (54/458) reported that they had gone to midwives, bonesetters and healers. Four factors had a significant association (p < 0.05) with traditional medicine: consumption of three traditional foods; having traditional gardens and plants; living within the reservation; and parents born in a municipality of indigenous influence. Conclusions The study showed that the permanence of traditional medicine is strongly associated with traditional food, agricultural vocation and the possession and use of medicinal plants. The results suggest that the strategy for the recovery of traditional medicine could focus on promoting a stronger link between indigenous identity, territory, food and health.