The situation of the original languages in Ecuador is unfortunate, since the displacement of languages is increasingly accelerated, due to factors such as the interruption of the linguistic transfer in families, discredit and lack of areas of use of the language, the Negative attitude of both parents and young people towards the appreciation of the language, the centrality of the official language in the different spaces of society, including information technologies, which constitute globalizing agents of the dominant cultures. In the community of Kichwa language speakers, despite this is a heritage language, it can be seen that children and young people have increasingly lost their level of bilingualism and use the dominant language as their communication language, which has become their mother tongue. At the moment, at UNAE there is no institutional structure dedicated to the treatment and study of native cultures and languages that determines the unity of content, competencies, methodologies, resources and means. Considering the above, this study tried to find the methodological and curricular basis of the communicative approach for the teaching of the Kichwa language from the knowledge of the culture and it was carried out with 30 monolingual students. The methodology of this research focuses on the application and validation of the didactic sequence, based on the action of the teacher and the speaker to develop communication skills and competencies. Oral language teaching-learning took place in communicative contexts, within meaningful cultural activities for students. Communication, as a process, is an act that only acquires meaning when it is carried out, that is, when it is carried out, so that teaching a language is precisely teaching how to communicate. These didactic actions mark situations of positive change, innovating and improving teaching practice, promoting meaningful learning in students.
La situación de las lenguas originarias en el Ecuador es desafortunada, por su desplazamiento acelerado, debido a la interrupción de la transferencia lingüística en las familias, desprestigio y falta de ámbitos de uso de la lengua, la actitud negativa, de padres y jóvenes, el centralismo de la lengua oficial en los diferentes espacios de la sociedad, incluyendo las tecnologías de la información, que constituyen agentes globalizadores de las culturas dominantes. A pesar de que el kichwa es una lengua patrimonial, se percibe que los niños y jóvenes han perdido su nivel de bilingüismo y emplean la lengua dominante, que se ha convertido en su lengua materna. Al momento, en la UNAE no existe una estructura institucional dedicada al tratamiento y estudio de las culturas y lenguas originarias, que determine unidad de contenidos, competencias, metodologías, recursos y medios. Al respecto, el presente estudio buscó exponer la base metodológica y curricular del enfoque comunicativo para la enseñanza de la lengua kichwa, desde los conocimientos propios de la cultura. La metodología de la investigación desarrollada se centra en la aplicación y validación de la secuencia didáctica, basada en la acción de docente y dicentes, para desarrollar las capacidades y competencias comunicativas. La enseñanza-aprendizaje de la lengua oral se desarrolló en contextos comunicativos, dentro de actividades culturales significativas para 30 estudiantes monolingües del cuarto ciclo de la Carrera de Educación Intercultural Bilingüe de la UNAE. La comunicación, en tanto proceso, es un acto que solo adquiere sentido cuando se realiza, de modo que el enseñar una lengua es precisamente enseñar a comunicar. Estas acciones didácticas marcan situaciones de cambio positivo, innovando y mejorando la práctica docente y promoviendo un aprendizaje significativo en los estudiantes.
Ecuador Mamallaktapa ñawpa shimikunaka llakipimi kan, shimikunaka punchanta punchantami wakllirishpa rin, ayllukuna kichwa shimita paypak wawakunawan, ayllukunawan pinkaymanta mana rimashkamanta, taytakuna, wamrakuna mana rimanata munashkamanta, castellano shimi tukuy kuskakunapi, yachaykunapi, rimashka, killkashka kashkamanta kichwa shimika wakllirishpa tukurikun. Kichwa shimi kawsashpa katichunka, wawakuna, mutsu, kuytsakunami rimana kan, shinami kipa wiñaykuna kichwa shimita rimashpa katinkakuna; Kichwa shimi ñawpa rimay kakpipish, wamprakuna, wawakunaka ña mana rimanchu, castellano shimillatami rimankuna, shinami kay shimika mama shimi tukushka. Chaymantami kichwa shimitaka wawapachamanta alli yachachina kan. UNAE hatun yachana wasipika, runakawsayta, runashimita wiñachinkapak wasika mana tiyanchu, shinallata imata yachachinamanta, imashina yachachinamanta, ima hillaykunawan runa shimikunata yachachinkapakka mana tiyanchu. Chaymantami UNAE hatun yachaywasipi kichwa shimita yachachikkunaka imashina kichwa shimita yachaywasipi rimanakushpa alli yachachinamanta kimsa chunka shuklla shimita rimak yachakukkunawan mashkaywan taripashkata karanchik. Kichwa shimi yachakuyka rimaypi kurishpami rurarirka, ruraykunaka kikin kawsaypi yuyashpa yachakukkuna alli hamutachun. Rimayka yuyayta charinmi rurarikpi, shuk shimita yachachinaka rimanakunata yachachinami kan. Kay yachachiykunaka alli yachaytami shuktakyachin, yachakukkunaman yachayka aychayashka kachun.
