The principle diversity and education in Peru (1) José Ignacio López Soria
Introduction From the analysis presented, we are asked to reflect on two issues, educational reform and education in values, which are specified in four topics: What's Next National Education Project (NSP) in terms of regulatory, financial, management and reform of the state?, progress and participation in the development and progress of the PER, education and social and human development, and educational aspects, with emphasis on evaluation and teacher training.
is not difficult to assume that neither time nor my abilities are assigned to deal with these topics and subtopics. I will refer only to a transverse axis, multiculturalism, which is included in the proposed theme of this forum and collected in legislation (Education Act) and the basic documents of the Peruvian education (Report of the Commission of Truth and Reconciliation, the PEN, the National Plan on Education for All, etc..).
I would warn from the outset that I will abide strictly to the operational guidance that we have been asked, first, because it will not have time to let loose some proposals and second, because I believe that when it comes to innovation there is nothing rationally more practical than a good theory, and third, because the report is presented for discussion, although rich in information, is, in my opinion, a plane because he thinks both access and retention in the system and the quality of learning in terms of economic differences (rich / poor) and residential (city / country), leaving aside almost cultural differences.
To proceed methodically begin formulating the problem, then I will reflect on theoretical perspectives for a change of education in Peru in the frame, as we are asked, governance, and dare I, finally, to suggest some practical emanating from both the theoretical notes I propose here as the knowledge and experience has left me my long transit through the paths of education. Identifying the problem
begin by asserting that the issue of diversity is a problem most of Peruvian society because they do not only with the school subsystem but with the various spheres of culture (science and philosophy, ethics and law, language and symbolic representations) for the whole of social subsystems (production, exchange, or system of government macro-management, security and surveillance, etc..) and with daily life (recognition, identity, loyalty, social ties, offering symbolic and models of good life, etc. ...).
happens, however, that many components of the national call culture and ways of organizing social life and expectations of everyday life point to the homogenization of diversity as a condition of possibility to carry out the project under the modern nation-state.
-school as training subsystem and appropriation of social life skills, civic participation, job placement, etc .- escapes not only homogenization but this approach is still viewed as probably the most effective vehicle achieving standardization of citizens and the construction of a modern national project.
critical thinking that comes from the 20's of last century, and largely continues to feed those proposed in the present, has spent in Peru to point out the inconclusive nature of this project, to identify and propose remedies for the diseases that has occurred (injustice, inequality, exclusion, poverty, etc..), and finally, to think "the promise of Peruvian life "in terms of inclusion of the excluded, even if the high cost of the excluded have to give up their own cultural property, regulatory, language, occupation of the territory, perception, etc.,
With the release of differences and the recognition of diversity as a right of individuals and social groups and as a societal benefit, the outlook is changing significantly. It is no longer complete the project or cure, by way of inclusion, the conditions produced by the system, but rather to rethink the design and supply a social model that lets us live together be joyful and dignity and recognizing as different. It is, therefore, the inclusion what is at stake, because it is rooted in the homogeneity as the cornerstone of social structure and, consequently, leads to neutralization of the participant and the theft of their belongings. The task is now in a violence-free communication between the diversities that make up our community, namely the construction of a form not yet invented, of coexistence, transcending the tolerance, will fly along the paths of recognition, respect and even the joy of diversity.
Responding adequately to the challenges posed to education and the recognition and respect for differences is, of course, a task littered with pitfalls and skills, because it is easier to produce and manage homogeneity within the nation-state rational and joyfully to manage internal diversity and openness to human wealth. I have for me, however, that in imagining the task and commit to achieving it is the utopia of our time. Governance today, that governance is also constructed from school, it is inconceivable without taking into account the diversities are speaking.
Theoretical perspectives for a change of education in Peru
Some education policy documents in Peru collect perspectives to addressing the issue of multiculturalism. I will focus particularly on three: the General Law of Education, the National Education Project and the Science and Technology.
The new Education Act, which governs all educational activities within the country, states that the education system is based, among others, on the principle of multiculturalism "... that assumed to be rich cultural diversity, ethnicity and language of the country and in the recognition and respect for differences, as well as mutual understanding and attitude of learning from each other, support for the peaceful coexistence and exchanges between cultures world .. Consistent with this principle, the law states as one of the aims of education to affirm national identity supported by the cultural, ethnic and linguistic forces the state to recognize and guarantee indigenous peoples' right to quality education and appropriate, establishes concrete measures for education projects tend to reverse situations of inequality and inequity on grounds of origin, ethnicity, gender, language, religion, and condition order to develop the Intercultural Bilingual Education, and promotes the appreciation and enrichment of their culture, respect for cultural diversity, intercultural dialogue and decision awareness of the rights of indigenous peoples and other national and international communities.
Consistent with the LGE, the National Education Project is concerned, since the introduction, the need to seek "... the cohesion of our society and the integration of our diverse cultures in a mutually supportive. "and proposed as components of the strategic objectives of learning achievement collaborative and intercultural greater relevance of learning the language and culture of each population, training of teachers in an intercultural and education organization based on the recognition of diversity in the classroom, based on the cultural capital students and their communities, "... fostering dialogue between different worldviews, values \u200b\u200band worldviews."
The National Plan for Science, Technology and Innovation for Competitiveness and Human Development 2006-2021, which is the instrument proposal and implementation of national policy on science, technology and innovation, said: "There is ... a growing body of opinion, even a minority but important, to consider cultural diversity as an asset to preserve and encourage. In this framework is the heritage, abundant in Peru, traditional knowledge of ethnic groups, often marginalized. "The Plan recognizes traditional knowledge, considers compatible with modern knowledge and stresses the need not only to protect but to take advantage for the rational exploitation of natural diversity that enriches us and is one of the biggest advantages compared to other economies.
appreciate such diversity can also be found in the National Agreement, the law of the National Strategic Planning and the National Center of Strategic Planning, the National Decentralization Plan in higher education events organized by the Consortium of Universities, the National Directorate of Higher Education and, ultimately, by the Fundación Equitas. We are seeing that the right to cultural diversity is becoming part of the social and political agenda of Peru, as it has to be of international organizations and international conferences and forums on equity, inclusion and the right to difference.
Peruvian education is beginning to follow the principle diversity, albeit timidly still do both at the initial and basic professional and academic.
To facilitate the final adoption of this principle would require further theoretical and promote awareness of the need for education be reconciled with the cultural, linguistic, biological, geographic ... is us. We should learn to see that diversity as a source of joy, social dynamics and personal enrichment in a governance perspective that I understand here as the ability to manage appropriately for the dignified and joyful living for all without loss of our own belongings.
Admittedly, with pain, the Peruvian education, concerned problems certainly can not be neglected as the coverage and quality of education, has not yet set up on the issue of diversity. I reiterate, however, that the case is already installed on the education debate, documents that govern the educational exercise, even in the practice of some schools.
Continued theoretical reflection on diversity and inclusion in education should address the issue from different perspectives: ethical, religious, cultural, political, philosophical, etc. I will confine myself here to list some things to think about this from philosophy.
As a working hypothesis hold, but not develop it, now the condition of possibility to take seriously the principle and bring diversity to the educational policy and practice of the following considerations: a) Each town, and wanted to Herder, is the measure of himself, because all people need a context of "cultural security" to give meaning and direction to their life choices, which is not contradicted by the fusion of horizons to which Gadamer refers b) Allocation of equal dignity to all men which implies the respect of not only the rights of the person qua tale of their belongings but cultural, linguistic, etc. C) The fundamental role played by the recognition for the self-perception and the construction of identity; d) The thought of being as weak, seizing property that was attributed to harsh traditional metaphysics and modern science ascribed e) The reduction of the essence of man to existence, their being in the world, to their status as inhabitants of a territory in a given historical time; f) consideration and interpretation of knowledge and truth as the opening, thereby facilitating intra-and intercultural dialogue; g) emergency supply source alternatives to their own sense of modern discourse.
The considerations-to which could be add others as intersubjectivity, unsurpassed belongings, maintaining an elective and not mandatory relationship with their own traditions, etc .- facilitate and promote the release of the differences and taking the word of the diversities, in conflict with homogenizing the cares and fundamentalists who seek, in the first case, imposing forms of existence and uniform lifestyle, and, second, to defend their notions of good life and forms of existence of external contamination.
While the above considerations provide theoretical support to the policies of multiculturalism, it is also true that this issue, unless it is coupled with certain practices can be reduced to a mere speculative question of debate. We hope this is not so and we are committed to diversity reflections inspire a way of managing human relations, and especially education, to take advantage of diversity, provide everyone speak and be spoken by their own languages , evaluate the plurality of stories and lead to intercultural dialogue, as I said above, we allow everyone to live happily together with dignity and being different. Practical suggestions
While the principles are clear and there was consensus on them, at least in some educational circles, guidance and education management from the perspective of diversity principle is not easy because we are heirs to a world in which they dominated the principle of unity and homogenization strategies of diversity, with its "natural" consequences of exclusion, marginalization, indifference, oppression, including neutralization, etc. .
rehearse in what follows to propose some ways to incorporate this principle as a regulative idea of \u200b\u200bpolitical and educational task.
One possibility might be to facilitate, through what the anti-discrimination law known as affirmative action, access to school and progress within that social groups have more difficulties linguistic and cultural reasons. While it is true that affirmative action alone does not ensure the validity of the principle of diversity in education, at least a necessary condition for contributing to school-from preschool to university, is populated by diversity ethno-cultural characterizes our society.
not enough, the presence of people of different cultures in the school so that it respects the principle of diversity. It is also necessary, which are also their own languages, an exceedingly complex matter. To address it must be borne in mind that the language is not just a communication tool of self-perception and appropriation of reality. Our identity is constructed and negotiated in the language and from it. The language, moreover, allows us to perceive reality, to organize and manage, if not even build it. There is probably no greater deprivation than taking someone their own language or force him to it is reduced to the realm of private life without the possibility of its use in social and public. Peru's official reconciliation with the diversity of languages \u200b\u200bis an unresolved problem that is the basis of institutional weakness and school failure that plague us as a human collective.
One way of addressing the problem could be an "affirmative action" in favor of the creation of schools in indigenous languages, in which the Castilian as a second language. It would be important that these centers are dedicated only to early childhood education, basic and alternative, but to extend to education that provides skills for professional practice and academia.
A second "affirmative action" could be oriented to strongly encourage the appropriation of aboriginal languages \u200b\u200band certain cultural lifetimes of all learners. Be achieved, thus not only facilitate communication from the respect and appreciation of diversity, but to promote the exchange of knowledge and experience, and in general, create opportunities for intercultural dialogue to promote self-esteem and build internal dialogical social linkages.
addition to providing access and progress within the school to the social sectors traditionally exclusive and include their languages \u200b\u200bto the task of training, education should be thematized the issue of diversity to support and enrich their theoretical content, draw from it ideas regulatory and standards, design and develop forms of symbolic presentation, and think about mechanisms for their incorporation into everyday life and social subsystems. The school would thus not only a practical exercise application and the principle of diversity -At what point the previous entries, but rather a permanent workshop and proposed development that allows the theory of diversity and strategies for proper ownership society will grow as the complex and varying conditions of life today.
Finally, the school would be reconciled with the cultural diversity that enriches the Peruvian society, without prejudice, of course, its openness to human wealth. For this you need to take on the world views, knowledge and skills called "traditional" and symbolic systems, forms and systems of social organization and the experience of relationship with the environment, incorporating all these aspects to the educational work and making multiculturalism is the hallmark of all of Peruvian education.
specified routes to school immediately diversity are different but the ideal is to be concurrent. The first (the improved access of the excluded to school and progress within it), the second (the presence of their languages \u200b\u200band culture at school), and the third (the theming of the problems of multiculturalism) alone do not ensure the assumption of diversity as a regulative idea of \u200b\u200bthe organization and operation of the school, but prepare the way for it. With the fourth track, reconciliation with multiculturalism, education in Peru inaugurated a course that meets the principle that promotes diversity as a living dialogue between the different from, first, the recognition of the worth and capacity of cultural creation and provision of respect for diverse cultures, and second , consideration of the dialogical intercom source of joy and cultural dynamism. Why not just live together (multiculturalism), but to live together communicating (multiculturalism) in free-form space and cultural and linguistic violence. The result is sought with the intercom is not the homogenization of diversity (inclusion) or fusion of diversity (racial mixing) but a decent living, or "mutually supportive" as noted by PEN, among diversities that adhere to their own belongings electively but, again, look at the intercom a source of joy and mutual enrichment.
Notes (1) I Public Forum for Governance, Justice and Education. IDEHPUCP. Education: June 16, 2007.
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