Desde nuestro punto de vista, la discusión sobre educación multicultural surge en el momento en que ciertos aspectos de la variable cultura, en tanto variable representativa de la diversidad, se introducen en el aula y en la escuela. Cuando existe una presencia de grupos étnicos claramente diferenciados por razones del color de piel, lengua materna, valores y comportamientos religiosos, y, junto a todo ello y otros elementos más, diferencias socioeconómicas, se reconoce la necesidad de una educación «especial» para atender tales diferencias. Aparece una nueva forma de conceptualizar la discriminación que se practica a través de la escuela: la discriminación por la diferencia cultural. La vieja (?) escuela discriminatoria y reproductora de las diferencias de sexo y clase también discrimina ahora (siempre lo hizo) a quienes pertenecen a grupos culturales diferentes al dominante y hegemónico en ella, y ambas discriminaciones, lógicamente, caminan juntas.
In this paper we succinctly describe sorne aspects related to multicultural education in Spain. First we must recognise that there exists a somewhat extensive and significant work on Gypsies (the most important ethnic group in Spain) that we do not include in this paper, because it would require a separate article. It is much more interesting, we hope, to present the state of art of discourses and practices related to multicultural education in our country. In fact, we argue Spanish authorities have never considered the education of Gypsy children as a matter of multicultural education. The very phrases 'multicultural education' and 'intercultural education' have only recently been introduced in Spain.In the first section of this paper we describe the reasons put forth by sorne authors to support intercultural education. Their rationale for more multicultural education is compared to our own reasons. Sections number two to five briefly review sorne congresses on multicultural education held in our country (II), current research (III), legislation (IV), and programs in action (V). The common feature of these sections is the emphasis on showing how scarce and recent the whole topic of multiculturalism is in Spain. However, many Spanish investigators and educators are beginning to work in thís fíeld, and government ínvolvement is rapidly growing. l. Discourses on multicultural education in SpainReferences to multicultural education or intercultural education are gradually becoming more frequent in Spain. There have been many scientific meetings, increased budgets for research in the field, and the first publications by Spanish authors. Sorne say that multicultural education 'is in fashion,' perhaps because fashion is present in the development of science. If we ask for the reasons of increasing interest in the issue of multiculturalism we will discover that, in the Spanish case, a geopolitical component rather than a scientific one líes at the basis. Let us succinctly review three explanations given to explain the rise of multicultural education, as put forth by severa! authors, and assess whether they apply in our country.Multicultural education arises once we understand and recognise the diversity of people in a country. Ifthis is what happened in Spain, we must ask ourselves why this understanding and recognition appear at this moment in time. It is Copyright© Trentham Books Ltd67
Este trabajo gira en torno a una pregunta y una respuesta. La pregunta es acerca de cuál debería ser el sentido último de la educación y la respuesta apunta hacia la dimensión espiritual del ser humano. Tanto la pregunta como la respuesta son recurrentes en la historia de la pedagogía, no así la forma en que van a presentarse aquí, pivotando sobre la consciencia y sobre una teoría sobre el desarrollo humano, la llamada “teoría integral” de Ken Wilber, donde la consciencia es el núcleo central. Se describen tres tipos de “ataques” contra la consciencia dentro de la institución escolar: a) las dinámicas del curriculum oculto, b) la no promoción explícita de la autorreflexividad y c) la exclusión de cualquier aproximación “espiritual” a la consciencia. Igualmente, se describe a grandes rasgos una propuesta para reconfigurar el sentido de la educación a partir de la teoría integral de Ken Wilber, presentada como un interfaz entre el estado actual de las cosas y la deseable incorporación a los sistemas educativos de distintas tradiciones de sabiduría.AbstractThis work revolves around a question and an answer. The question is about what should be the ultimate meaning of education and the answer points to the spiritual dimension of the human being. Both the question and the answer are recurrent in the history of pedagogy, but not so the way they are going be addressed here, pivoting on consciousness and on a theory about human development, the so-called "integral theory" by Ken Wilber, where consciousness is the core element. Three types of "attacks" against consciousness within the school institution are described: a) the dynamics of the hidden currículum, b) the lack of explicit promotion of self-reflexivity and c) the exclusion of any "spiritual" approach to consciousness. Likewise, a proposal to reconfigure the meaning of education from Ken Wilber's integral theory is described in broad strokes. It is suggested that this theory can act as a interface between the current state of things and the desirable incorporation into the educational systems of different traditions of wisdom.
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