Contribution for the teaching of natural sciences: Mapuche and school knowledge

Abstract

Within the context of Mapuche families and communities, this paper focuses on the relationship between knowledge and educational methods in teaching the natural sciences. It aims to identify educational methods that have been forged and re-forged in connection with the social, cultural, political, economic and spiritual development experienced by Mapuche communities. Our educational research methodology is based on a qualitative approach in order to unveil the subjective and inter-subjective dimensions that characterize the subjects' educational knowledge in their life context. Our fieldwork has been carried out from a sample of interviews conducted with Mapuche wise men (sabios) living in the Araucanía. The results of the study are divided in four categories: 1) Relationship towards the natural environment; 2) Knowledge regarding living beings; 3) Küyen cycle (phases of the Moon); and finally, 4) Healthy lifestyle. The collected data have allowed us to link different contents (conceptual, practical and attitudinal) underlying the Mapuche educational methods to underline their rationalities with reference to core knowledge. Thus, we want to make a case for an epistemological basis substantiating the teaching of natural sciences in relation to Mapuche knowledge. This will allow us to contextualize natural science teaching within the framework of an intercultural educational approach. By doing so, we aim to establish an intellectual dialogue in a context of interethnic and intercultural relationships. KeywordsMapuche knowledge -Relationships to knowledge -Natural sciences -Intercultural educational approach.

Learning with respect: a Mapuche cultural value (Aprender con respeto: un valor de la cultura mapuche)

“…Similarly, reciprocity ontologically governs relationship with the natural, non-human world (Tereucán-Angulo et al, 2016). Specifically, respect towards non-humans ( ekuwün ) is manifested through care and consideration for domestic animals, the cultivation of vegetables, and the gathering of medicinal plants (Quintriqueo et al, 2014).…”

“…De igual modo, la reciprocidad rige ontológicamente la relación con el mundo natural no humano (Tereucán-Angulo et al, 2016). Específicamente, el respeto hacia las formas no humanas de vida ( ekuwün ), se manifiesta a través del cuidado y consideración por los animales domésticos, el cultivo de hortalizas, y la recolección de plantas medicinales (Quintriqueo et al, 2014).…”

Historia Escolar en Contexto Interétnico E Intercultural Mapuche

“…La respuesta educativa estatal ha otorgado carácter oficial a la educación intercultural bilingüe, reduciéndola a un programa lingüístico-cultural dirigido especialmente a los pueblos originarios, sin comprometer los saberes culturales occidentales del currículo escolar ni tampoco las relaciones interétnicas asimétricas (GALINDO, 2011;QUILAQUEO, TORRES, 2013;QUINTRIQUEO;QUI-LAQUEO;TORRES, 2014).…”

Analysis of School Educational Spaces

“…The Mapuche people have been subject to historical and cosmological censorship through colonization, which has sought to control space, bodies and language to fit the Mapuche into a market model based on neoliberal principles (Wright, 2003). This means that there are significant epistemological differences between Mapuche cultural knowledge and the knowledge taught in schools (Quilaqueo et al, 2014;Quintriqueo et al, 2017). Mapuche education, for its part, places great emphasis on the relationship of individuals with the natural, social, cultural, and spiritual environment, while schools focus on synthesizing scientific and universal knowledge for the analysis of reality (Quintriqueo & Torres, 2013).…”