UNESCO het al 'n groot hoeveelheid navorsing gedoen oor taaltrajekte (en onder andere bevind dat daar elke twee weke 'n taal "sterf'). Vrae oor die toekoms van Afrikaans as 'n relatiewe jong taal het daardeur na vore gekom. Behalwe vir die Soweto-opstand van 1976 en die uitvaardiging van die Wet op Bantoe-Onderwys van 1953 was die afgelope honderd jaar relatief rustig vir Afrikaans as onderwystaal. Die Wysigingswet op Wette op Basiese Onderwys, 32 van 2024 (algemeen bekend as die Bela-wet) het die situasie ingrypend verander. In die artikel kom die posisie van Afrikaans as onderwystaal tussen 1925 en 1994 onder die soeklig. Belangrike elemente van die Bela-wet word ook belig. UNESCO se navorsingsverslae oor die uitwissing ("dood") van veral inheemse tale sal op die Bela-wet toegepas word om versigtige afleidings oor die toekoms en voortbestaan van Afrikaans as onderwystaal te kan maak.

This article presents a critical overview of 100 years of Afrikaans as an official and an indigenous language of education. It is, however, perhaps not the type of Afrikaans article (philosophical/historical/theoretical) with which the readers of the Tydskrif vir Geestes-wetenskappe (Journal of Humanities) would normally be expected to engage - notwithstanding the fact that the article is about Afrikaans as a language of education. While I was searching for sources about language policy in higher education and training, I came across the vast amount of research that UNESCO has1 already done on language matters (among others that a language "dies" once every two weeks). The question arose as to how that fact could be linked to Afrikaans as a relatively new language of education (slightly more than 100years old). I decided to focus on the development of Afrikaans as a language of education since 1925. In the introductory comments in the Afrikaans version of this article I set out reasons why I wanted to focus on the development trajectory of Afrikaans as an educational language. It started with a relatively calm development period, with some minor incidents having an impact on the development trajectory. Things started changing dramatically with the publication of the Bantu Education Act of 1953. Subsequent system changes followed, starting with the Soweto uprisings in 1976 and continuing until the beginning of the democratic era in 1994 when Afrikaans began facing intense pressure from a government dispensation that apparently sought to transform South Africa into a country in which English became the dominant language at the expense of all other languages spoken in South Africa, thereby creating a situation where these languages could eventually face extinction. After considering all the developments since 1925, I was inclined not to discard the possibility that Afrikaans might become extinct within the next 100 years, as suggested by Lagardien (2022). In an autobiography by Meiring (2022), I unexpectedly came across official reports on how the British and the Americans2 attempted to use language assimilation, in addition to the Indian Residential School System (IRSS) in order to change the Canadian and American youth into well-mannered English-speaking Canadian and American youth with an English way of life deep into the 20th century. Apart from the Soweto uprisings in 1976, the past hundred years was a relatively calm time for the development of the trajectory of Afrikaans as language of education. However, the Basic Education Laws Amendment Act (Bela)3 32 of 2024 (16 September 2024) changed the situation dramatically. The President has already signed the major part of the Bela Act into law. Sub-sections 4 and 5 which amend sub-sections 5 and 6 of the South African Schools Act of 1996 respectively are, however, still "frozen" (not signed into law yet subject to negotiations on the proposed amendments of the admission and language policies of public schools). The proposed amendments to the two sub-sections of the Bela Law caused great trepidation, in particular in the school governing bodies and management structures of Afrikaans-speaking people. The two proposed amendments could be interpreted as mechanisms whereby schools ' competencies and capabilities to determine the admission and language policies of schools with regard to especially the use of language, in particular Afrikaans, as language of Learning and Teaching, could be transferred to the Provincial Head of the Department of Education (HOD).4 In this article I will investigate the position of Afrikaans as language of education between 1925 and 2025. The timeslot between 1925 and 1994 (when education was governed solely by the apartheid government) will feature strongly, as will the post-democratic period from 1994 onwards (which will include important elements of the Bela law). UNESCO's reports will include discussions of the causes of the destruction of especially indigenous languages and will form part of the arguments. It would seem that there are many phenomena and strategies that may influence the future of Afrikaans. The steps taken to reduce the status of indigenous languages in the face of the provisions of the negotiated Constitution of1996 (RSA, 1996a) as the supreme law regarding the status of the languages of South Africa as a multilingual and diverse country should be taken into account. At this stage, English seems to be the only language of instruction at higher education level and it is also viewed as the sole language used in communication in the Department of Basic Education. The linguicism or language discrimination/assimilation phenomenon provides lenses through which to observe the history of the trials and tribulations of Afrikaans. There are implications for the rights of language speakers emanating from the observations of what is happening to Afrikaans. I will refer to some of the implications and other phenomena that could be viewed as strategies that may be used to harm languages, shorten their lifespan, and even lead to their demise. Other forms of pressure exerted on languages by discrimination, assimilation, and linguicism, as well as pressure from outside and within languages as well as phenomena known as the death of language (or language murder or even language suicide) could have the same implications for indigenous languages. These can all alter the trajectory of languages, although they have not become generally used terminology in South Africa as yet. Towards the end of the 19th century, Afrikaans emerged as an indigenous language from the interaction between Dutch, Khoisan and Malay languages. Attempts to establish it as a language of teaching and learning (LOLT)5 started then, but it had to face fierce opposition from Dutch and English. Efforts to introduce Afrikaans as an official LOLT in schools began in the Cape Province in 1914 at the initiative of the well-known Afrikaans author CJ Langenhoven, and then spread to the entire country. One can distinguish two sentiments about the future of Afrikaans: an optimistic one (Afrikaans will not be destroyed) and a negative one (Afrikaans is not going to survive the onslaught). This article will survey the trajectory of the status of Afrikaans as an official language since 1925 (after it had become an official language in 1910 alongside English when the Union of South Africa was established). This article will attempt to enable readers to develop a graphic representation of the development strategy of Afrikaans.

Resumen En este artículo se sustenta que el servicio de educación indígena de Baja California, el cual opera desde hace más de 40 años, posee características que lo distinguen de otros similares que se desarrollan en diversos estados de la república mexicana. En este caso, su crecimiento está articulado a los procesos de migración interna, cuya diversidad cultural y lingüística está presente en las aulas. Para lograr una descripción pormenorizada de sus principales rasgos, se realizó un análisis estadístico con información obtenida de las bases de datos de la Coordinación Estatal de Educación Indígena, de la prueba Planea, de la estadística educativa del Formato 911, así como de entrevistas aplicadas a informantes clave. Los resultados permiten identificar el tipo de organización de los centros escolares, los perfiles académico y lingüístico del profesorado y del alumnado, así como sus especificidades y retos para continuar brindando el servicio.

Abstract In this article it is founded that the indigenous education service in Baja California, which has been operating for more than forty years, has acquired characteristics that distinguish it from other similar services that operate in different states of the Mexican Republic. In this case, its growth is linked to internal migration processes. Hence, the cultural and linguistic diversity in the classrooms. In order to achieve a detailed description of their characteristics, a statistical analysis was carried out with information from the databases of the Coordinación Estatal de Educación Indígena, the PLANEA test, and the educational statistics of the Formato 911, as well as interviews with key informants. The results allow to identify the type of organization of the schools and the academic and linguistic profiles of teachers and students, as well as their specificities and challenges to continue providing the service.

This article examines African Indigenous education in the precolonial period in Southern Africa, focusing on its key elements, characteristics, and educational significance within the broader context of the decolonial education discourse. By delving into primary forms and practices of Indigenous African education, we aim to shed light on how these systems contribute to understanding the educational landscape and the challenges faced in the wake of colonialism. Additionally, we explore the transformative role played by Indigenous education in Southern Africa in addressing the hegemonic influence of Western education during the postcolonial era. Drawing on existing literature and critical analysis, we critically reflect on the nature of a decolonial turn in African Indigenous education. The examination aims at contributing to the ongoing discourse on decolonising education and providing insights into the potential benefits of embracing Indigenous knowledge systems in contemporary African societies by recognising the importance of valuing diverse knowledge systems in fostering inclusive and relevant educational practices.

ABSTRACT: One of the leading causes of teacher attrition is the lack of preparation teachers have to work in Indigenous and rural contexts. The lack of teacher preparation and the wrong expectations of educators about rural context cause frustration and demotivation. This study explores teachers' experiences working in Indigenous rural settings, with the aim of identifying the factors influencing in their pedagogical identity. Participants included teachers of rural schools located in the Atacama Desert and members of the Atacameños Indigenous community. Interviews were analysed using a postcolonial Indigenous methodology. Results of this research origin the FITIRIS model (Factors Influencing Teachers Identities in Rural Indigenous Settings), this model revels four crucial dimensions that influence teacher identity and experiences in local schools: eternal support, personal resources, and the relationship with the members of the local community and the school context.

RESUMEN: Una de las principales causas de la deserción docente en contexto rural indígena tiene relación con la falta de preparación, que ellos tienen para desenvolverse en dichos contextos. Esta falta de preparación, junto con falsas expectativas acerca del contexto rural, genera frustración y desmotivación. Este artículo explora las experiencias de profesores en contextos indígenas rurales, identificando los factores que influyen en la construcción de su identidad docente. Participantes de este estudio incluye a profesores de escuelas rurales del Desierto de Atacama, y miembros de la comunidad Atacameña. Las entrevistas realizadas fueron analizadas usando la metodología postcolonial indígena; cuyos resultados dan origen al modelo FITIRIS (Factores que determinan la identidad docente en escuelas indígenas rurales), el cual revela cuatro dimensiones principales, determinantes de la identidad y experiencias de docentes en escuelas locales: soporte externo, recursos personales, la relación con los miembros de la comunidad local y el contexto de la escuela.

Resumo Na busca por um olhar mais panorâmico sobre a educação escolar indígena como política educacional, este artigo apresenta os resultados da primeira etapa da pesquisa de doutorado, pautados na pesquisa bibliográfica, de abordagem qualitativa. Os resultados demonstram que há uma diversidade de subtemáticas sendo investigadas na educação escolar indígena e que os destaques envolvem os estudos sobre os princípios que a alicerçam, aspectos legais de implantação da escola indígena, a educação infantil indígena e a relação com os componentes curriculares.

Résumé Pour avoir une vision plus panoramique d’études rélatifs a l’éducation scolaire des peuples indigènes en tant que politique éducative, cet article présente les résultats d’un doctorat d’approche qualitative appuyée sur une étude bibliographique. Ceux-ci montrent qu’une variété de sous-thèmes sont abordés dans le cadre de l’éducation scolaire des peuples indigènes dont les points forts sont les études sur les principes qui la sous-tendent, les aspects juridiques de la mise en place de ces écoles, l’éducation indigene de la petite enfance et la relation avec les composantes curriculaires.

Abstract In the search of a broader view on indigenous school education as an educational policy, this article presents the results of the first stage of a doctoral research based on a bibliographic review with a qualitative approach. The results show that a range of subthemes have been investigated in indigenous school education, and highlights include studies on its underlying principles, legal aspects of indigenous school implementation, indigenous early childhood education, and the relationship with curriculum components.

Resumen En la búsqueda de una mirada más panorámica sobre investigaciones sobre la educación escolar indígena como política educativa, este artículo presenta los resultados de una investigación doctoral, basada en una investigación bibliográfica, con enfoque cualitativo. Los resultados demuestran que hay una diversidad de subtemas siendo investigados en la educación escolar indígena y que los más destacados involucran estudios sobre los principios que la sustentan, los aspectos legales de la implementación de las escuelas indígenas, la educación infantil indígena y la relación con los componentes curriculares.

RESUMEN Los contenidos escolares poseen un peso relevante en la conformación de identificaciones en las infancias especialmente aquellos contenidos transversales al sistema, universalizados y que abordan la construcción de identidades. Para abordar este tema, nos focalizaremos en los marcos instituciones y los condicionamientos que el diseño curricular ofrece que puedan intervenir en los procesos de identificación de las niñas y niños indígenas, a partir de materiales transversales al sistema educativo: por un lado, las efemérides escolares, por otro los materiales educativos de la continuidad pedagógica. Metodológicamente, realizaremos un estudio de fuentes actuales, públicas y de acceso libre. Nuestro objetivo último será visibilizar la construcción permanente de la subalternidad de las poblaciones indígenas en los registros educativos masivos, como una forma de aportar a la problematización del lugar otorgado a la diversidad en el campo educativo de las ciencias sociales.

RESUMO Os conteúdos escolares têm um peso relevante na formação das identificações das crianças, especialmente os conteúdos que são transversais ao sistema, universalizados e que lidam com a construção das identidades. Para abordar esta questão, centrar-nos-emos nos quadros institucionais e nas condições que a elaboração de currículo oferece que podem intervir nos processos de identificação das crianças indígenas, com base em materiais transversais ao sistema educativo: por um lado, os aniversários escolares, e por outro, os materiais educativos da continuidade pedagógica. Metodologicamente, iremos realizar um estudo das fontes atuais, públicas e de acesso aberto. O nosso objetivo final será tornar visível a construção permanente da subalternidade das populações indígenas em registos educativos de massa, como forma de contribuir para a problematização do lugar dado à diversidade no campo educativo das ciências sociais.

ABSTRACT School content plays an important role in the shaping of children’s identifications, especially content that is transversal to the system, universalized and that deals with the construction of identities. To address this issue, we will focus on the institutional frameworks and the conditions offered by the curricular design that can intervene in the identification processes of indigenous children, based on materials that cut across the education system: on the one hand, school anniversaries, and on the other, educational materials of the pedagogical continuity. Methodologically, we will carry out a study of current, public and open-access sources. Our ultimate objective will be to make visible the permanent construction of the subalternity of indigenous populations in mass educational records, as a way of contributing to the problematization of the place given to diversity in the educational field of the social sciences.

ABSTRACT Intercultural Thought Houses are institutions that seek to value the indigenous cultures of Colombia by providing an education that strengthens intercultural relations. This article reflects on the pedagogical proposals developed in these spaces for children from zero to five years old, which highlight the struggles of Colombian indigenous peoples in urban contexts to keep their ancestors’ worldview alive. Moreover, this proposal can dialogue with and inspire the Brazilian scenery, especially regarding Early childhood education. Analysis highlight that this Colombian experience encourages creative and transgressive actions, questioning a single vision perspective about relations, physical spaces, shared knowledges, and educational practices experienced.

RESUMO As Casas de Pensamentos Interculturais são instituições que visam valorizar as culturas dos diferentes povos indígenas da Colômbia, proporcionando uma educação que mire o fortalecimento das relações interculturais. O objetivo deste artigo é trazer reflexões a respeito das propostas pedagógicas voltadas a crianças de zero a cinco anos, realizadas nesses espaços que ressaltam as lutas dos povos indígenas colombianos em contextos urbanos, mantendo viva a cosmovisão de seus ancestrais. Além disso, ressalta-se que essa proposta pode dialogar e inspirar o cenário brasileiro, especificamente ao que se refere à primeira etapa da educação básica: a educação infantil. Com base nas análises, pode-se destacar que essa experiência colombiana fomenta ações criativas e transgressoras, tensionando a perspectiva de uma visão única acerca das relações, dos espaços físicos, dos conhecimentos partilhados e das práticas educativas vivenciadas.

Abstract This research presents results on the meaning of school education from the perspective of the actors of the educational and social environment, namely, the teachers. The objective is to account for the challenges of the family-school relationship in an indigenous context, from the perspective of the teachers of two rural schools located in Mapuche communities of La Araucanía, a Southern region in Chile. The research problem states that the family-school relationship in a Mapuche context has historically been characterized by power relations that deny the involvement of the family members in the processes of intercultural school management. In this way, just nominal participation in administrative aspects is assumed. The methodology is qualitative with a descriptive scope, and the participants are six teachers. The data collection instrument is the semi-structured interview, and the data analysis technique is based on content analysis in complementarity with grounded theory. The main results show hegemonical powers that persist in the family-school relationship in the Mapuche context, marked by racism and discrimination. The main conclusions highlight the urgency of establishing continuous training on interculturality for schoolteachers working in Mapuche communities, which might allow reversing the hegemonical practices towards ‘the Mapuche’ present in the school. In this context, teacher training on interculturality would allow strengthening the educational relationship between the indigenous family and the school based on the incorporation of indigenous educational knowledge and skills, contributing to a school education with an intercultural perspective.

Resumen El artículo expone resultados de investigación sobre el sentido de la educación escolar desde la perspectiva de los actores del medio educativo y social. El objetivo es dar cuenta de los desafíos de la relación familia-escuela en contexto indígena, desde la perspectiva de los profesores de dos escuelas rurales situadas en comunidades mapuches de La Araucanía, Chile. El problema de investigación plantea que en la educación escolar en contexto mapuche la vinculación familia-escuela, históricamente, se ha caracterizado por relaciones de poder, que niegan la participación de la familia en los procesos de gestión escolar intercultural. De esta manera, se asume una participación funcionalista articulada a aspectos administrativos. La metodología es cualitativa con un nivel de alcance descriptivo, los participantes son seis profesores. El instrumento de recolección de información es la entrevista semidirigida, la técnica de análisis de la información es el análisis de contenido en complementariedad con la teoría fundamentada. Los principales resultados dan cuenta de relaciones de poder que persisten en la relación familia-escuela en contexto mapuche sustentados en una relación de racismo y discriminación. Las principales conclusiones relevan la urgencia de establecer una formación continua sobre interculturalidad para los actores del medio educativo, lo que permitiría revertir las prácticas discriminatorias hacia “lo mapuche” presentes en la escuela. Esto, en contexto mapuche permitiría fortalecer las relaciones educativas entre familia indígena y escuela con base en la incorporación de los saberes y conocimientos educativos indígenas, contribuyendo en una educación escolar en perspectiva intercultural.

Abstract This study presents findings from research conducted with indigenous and peasant students (n = 53) in their first year of the Rural Education Degree (Countryside Education) program at a public university in the Brazilian Midwest. We investigated previous knowledge and methods for developing entomological knowledge using structured questionnaires with open, closed, and multiple-choice questions. As a result, we discovered 24 distinct types of animals known as insects. Indigenous peoples conceptualized insects using ecological principles, whereas peasants approached the subject from health and emotional perspectives. Our findings revealed that indigenous students’ prior entomological knowledge was primarily developed within their families, while peasant students developed it at school. This study provides important insights into pre-existing knowledge and the development of entomological understanding in an intercultural setting. It encourages reflection on the interactions of traditions, folk knowledge, and scientific understanding.

Resumo: Este estudo apresenta os resultados de uma pesquisa realizada com estudantes indígenas e camponeses (n = 53) do primeiro ano do curso de Licenciatura em Educação do Campo em uma universidade pública do Centro-Oeste brasileiro. Examinamos, por meio de questionários estruturados com perguntas abertas, fechadas e de múltipla escolha, o conhecimento prévio e as formas de construção do conhecimento entomológico. Como resultado, encontramos 24 tipos de animais citados como insetos. Os indígenas conceituam insetos com base em conceitos ecológicos e os camponeses com base em aspectos de saúde e emocionais. Descobrimos que o conhecimento entomológico prévio desses estudantes foi criado dentro do núcleo familiar, no caso dos indígenas, e na escola, no caso dos camponeses. Esta pesquisa traz informações legítimas sobre o conhecimento prévio e a construção do conhecimento entomológico, numa perspectiva intercultural, a fim de promover uma reflexão sobre o diálogo entre tradições, conhecimento popular e científico.

Resumen El presente artículo constituye un eje de análisis de una investigación mayor titulada Nuevas perspectivas de la formación docente en el campo de la educación para el medio indígena en México. El objetivo de este eje fue indagar sobre las implicaciones éticas que demanda la práctica del formador de docentes en una escuela bilingüe e intercultural. La metodología fue desarrollada desde un enfoque cualitativo, mediante entrevistas en profundidad, de las cuales identificamos las reflexiones que los profesores construyen en torno a los compromisos y orientaciones de su quehacer docente, particularmente desde un enfoque bilingüe e intercultural. Este escrito tiene como finalidad recuperar algunas de las ideas planteadas por los formadores de docentes en torno a un posicionamiento ético-pedagógico desde el que construyen sus prácticas. Los resultados nos permiten identificar algunos elementos que guían su quehacer y que dan un sentido a su identidad profesional desde un posicionamiento identitario que parte de un autorreconocimiento cultural y lingüístico.

Resumo Este artigo constitui um eixo de análise de uma investigação mais ampla intitulada Novas perspectivas de formação de professores no campo da educação para o meio indígena no México. O objetivo deste eixo foi investigar as implicações éticas exigidas pela prática da formação de professores em uma escola bilíngue e intercultural. A metodologia desenvolveu-se a partir de uma abordagem qualitativa, através de entrevistas em profundidade, a partir das quais identificamos as reflexões que os professores constroem em torno dos compromissos e orientações do seu trabalho docente, nomeadamente numa abordagem bilingue e intercultural. O objetivo deste escrito é resgatar algumas das ideias levantadas pelos formadores de professores a respeito de uma postura ético-pedagógica a partir da qual constroem suas práticas. Os resultados permitem identificar alguns elementos que orientam o seu trabalho e que dão sentido à sua identidade profissional a partir de uma posição identitária que parte de um auto-reconhecimento cultural e linguístico.

Abstract This article presents an analysis axis of a major research project entitled New perspectives in teacher training in the field of indigenous education in Mexico. The goal of this axis was to investigate the ethical implications that teaching training practices demand in a bilingual and intercultural school context. The methodology utilized a qualitative approach and involved in-depth interviews, through which the reflections of teachers were identified in regards to their commitments and orientations towards their teaching work from a bilingual and intercultural perspective. This writing aims to recover some of the ideas raised by teachers regarding an ethical-pedagogical positioning from which they develop their practices. The results allow us to identify elements that guide their work and give meaning to their professional identity based on a positioning that recognizes cultural and linguistic self-identity.

Resumen En 1582, el franciscano Miguel de Zárate llevó a la imprenta la obra hoy conocida como Colloquios de la paz y tranquilidad christiana, alrededor de 40 años después de que fray Juan de Gaona y sus discípulos compusieran su primera versión, de la cual actualmente sabemos muy poco. El presente trabajo explora, a partir de la traducción íntegra de dos versiones manuscritas que han llegado a nosotros y la del impreso de 1582, la manera en que este diálogo fue mudando con el paso del tiempo, en su forma y contenido, hasta llegar a la imprenta. Por los temas que aborda, el público al que estaba dirigido y los artífices del tratado, representa una fuente histórica de valor inestimable para comprender las estrategias de enseñanza y los modelos educativos que implementaron los franciscanos en el Colegio de la Santa Cruz de Tlatelolco, lugar para el cual se compuso esta obra.

Abstract In 1582, the Franciscan father Miguel de Zárate took the work known today as Colloquios de la paz y traquilidad christiana to the printing press. This occurred nearly 40 years after Fray Juan de Gaona and his Nahua disciples composed the initial version of this document, of which we possess scant knowledge. Based on the complete translation of two extant handwritten versions and the printed one of 1582, the present article explores the ways in which this dialogue evolved over time, both in form and content, until it reached the printing press. Due to the subjects it addresses, its intended audience and its authors, this treaty constitutes a historical source of inestimable value for comprehending the teaching strategies and educational schemes employed by the Franciscans at the Colegio de la Santa Cruz de Tlatelolco, the place for which this work was originally composed.

Resumen Este artículo se enfoca en la experiencia de educación originaria del Centro de Estudios Superiores Indígenas Kgoyom (CESIK), preparatoria comunitaria que surge de la lucha totonaca por la autodeterminación en Huehuetla, Puebla. Se basa en una investigación más amplia que, a partir de mi colaboración de larga data en el proyecto educativo, utiliza una metodología de diseño propio con estrategias de autoetnografía y sistematización de la experiencia para dar cuenta de las experiencias personales y colectivas dentro del mismo. De ello, comparto un diálogo en tres momentos con las perspectivas de sus protagonistas principales: fundadores, colaboradores y estudiantes/egresados, con el objetivo de identificar los aportes teóricos y prácticos de la educación originaria del CESIK para la (re)valoración, (re)construcción, y (super) vivencia de la epistemología e identidad totonaca. La propuesta aporta de maneras significativas, genera conciencia identitaria frente a los procesos de dominación colonial, promueve el estudio y la sistematización de conocimientos propios totonacos, vincula a estudiantes con procesos comunitarios de transmisión cultural, y fomenta la apropiación vivencial de la identidad indígena. No obstante, estos esfuerzos pedagógicos y epistémicos no pueden desligarse de las necesidades y desafíos de la lucha social y política por la autonomía totonaca.

Abstract This article focuses on the original education experience of the Kgoyom Indigenous Higher Studies Center (CESIK), a community high school that emerged from the Totonac struggle for self-determination in Huehuetla, Puebla. It is based on a broader investigation that, based on my long-standing collaboration in the educational project, uses a methodology of my own design with strategies of autoethnography and systematization of the experience to account for the personal and collective experiences within it. From this, I share a dialogue in three moments with the perspectives of its main protagonists: founders, collaborators, and students/ graduates, with the aim of identifying the theoretical and practical contributions of the original education of CESIK for the (re) evaluation, (re) construction, and survival of Totonac epistemology and identity. The proposal contributes in significant ways, generates identity awareness against the processes of colonial domination, promotes the study and systematization of Totonac’s own knowledge, links students with community processes of cultural transmission, and encourages the experiential appropriation of indigenous identity. However, these pedagogical and epistemic efforts cannot be separated from the needs and challenges of the social and political struggle for Totonac autonomy.

Resumen La investigación se centró en conocer el proceso de adquisición de la lengua indígena mapuce1 para su enseñanza y aportar a los actuales programas de lengua mapuzugun. Se trabajó con la metodología participativa dialógica-kishu kimkelay ta che- con profesorado y miembros de la comunidad mapuce de una escuela rural de la Región de La Araucanía, Chile. Como resultados se observa la ecosonoridad como apresto para la enseñanza de la lengua indígena, que concierne a la relación sonido-acción, onomatopeya-toponimia y naturaleza-lengua. Estos resultados se asumen como un desafío necesario para ayudar a mejorar los programas de lengua indígena, debido que, como argumentamos, estos están bajo una lógica mayoritariamente occidental que dificulta la articulación intercultural en las escuelas.

Resumo Este estudo tem como objetivo investigar o processo de aquisição da língua indígena Mapuce para fins de ensino, a fim de contribuir com os programas atuais de língua Mapuzugun. Trabalhamos com a metodologia participativa dialógica Kishu Kimkelay Ta Che, em colaboração com professores e membros da comunidade Mapuce de uma escola rural na Região de La Araucanía, Chile. Nossos resultados mostram que a ecosonoridade é uma preparação para o ensino da língua indígena, relacionando som-ação, onomatopeia-toponímia e linguagem-natureza. Argumentamos que esses resultados apresentam um desafio necessário para melhorar os programas de línguas indígenas, pois esses programas são predominantemente estruturados sob uma lógica ocidental, dificultando a articulação intercultural nas escolas.

Abstract This research study focuses on the process of acquiring the indigenous Mapuce language for teaching purposes in order to contribute to current Mapuzugun Indigenous Language programs. Using a dialogic participatory methodology called Kishu Kimkelay Ta Che, we collaborated with teachers and members of the Mapuce community from a rural school in La Araucanía, Chile. Our findings reveal that echo-sonority plays a crucial role in preparing for the teaching of the indigenous language. This preparation involves the relationship between sound-action, onomatopoeia-toponymy, and nature-language. We argue that these results present a necessary challenge to improve indigenous language programs, which mostly operate under a Western logic, making intercultural articulation in schools challenging.

Resumo Este trabalho articula as noções de autonomia na concepção de Paulo Freire e de emancipação segundo Jacques Rancière com práticas educacionais indígenas coletadas por meio de pesquisa bibliográfica e de campo. O sentido dessa articulação está no uso pedagógico do silêncio na educação indígena como ensinamento de uma educação não-indígena que se pretenda emancipadora e autônoma. Diferencia-se, para tanto, em contexto educacional, as noções de silêncio físico, vazio, silenciamento, monologismo, silêncio vocal dos não-humanos e breviloquência docente. O trabalho de campo ouviu professores e professoras indígenas das etnias Krenak (aldeia Vanuíre) e Guarani Mbya (aldeia Krukutu) do estado de São Paulo. A pesquisa bibliográfica coletou saberes de povos Kaingang, Munduruku, Wapichana, Mebêngôkre, Pataxó e Maia sobre o papel do silêncio de quem ensina durante processos pedagogicamente investigativos. Resulta dessa articulação, o uso consciente do silêncio por humanos e não-humanos como propulsor de práticas autônomas, dialógicas e emancipatórias por parte de crianças e jovens. Trazidos à luz da educação não-indígena, o conhecimento aprofundado das pessoas em processo de aprendizagem, a recusa da explicação e a redução dos signos da linguagem são ações que contribuem para a emancipação, a autonomia e para uma prática investigativa epistemologicamente revolucionária por parte de quem se envolve no processo de aprendizagem3. nãoindígena não autônoma Diferenciase, Diferenciase Diferencia se, Diferencia-se tanto educacional físico vazio silenciamento monologismo nãohumanos docente aldeia Vanuíre Krukutu Kaingang Munduruku Wapichana Mebêngôkre investigativos autônomas jovens nãoindígena, indígena, aprendizagem aprendizagem3

Abstract This work articulates the notions of autonomy in the conception of Paulo Freire and emancipation according to Jacques Rancière with indigenous educational practices collected through bibliographic and field research. The purpose of this articulation is to use the pedagogical use of silence in indigenous education as a teaching of a non-indigenous education that aims to be emancipatory and autonomous. Therefore, in the educational context, the notions of physical silence, emptiness, silencing, monologism, vocal silence of non-humans, and teacher brevity are differentiated. The fieldwork heard indigenous teachers from the Krenak (Vanuíre village) and Guarani Mbya (Krukutu village) ethnicities in the state of São Paulo. Bibliographic research collected knowledge from Kaingang, Munduruku, Wapichana, Mebêngôkre, Pataxó, and Maia peoples on the role of the silence of those who teach during pedagogically investigative processes. The result of this articulation is the conscious use of silence by humans and non-humans as a propellant for autonomous, dialogical, and emancipatory practices by children and youth. Brought to light in non-indigenous education, the in-depth knowledge of people in the learning process, the refusal of explanation, and the reduction of language signs are actions that contribute to emancipation, autonomy, and to an epistemologically revolutionary investigative practice by those involved in the learning process nonindigenous non autonomous Therefore context emptiness silencing monologism nonhumans, nonhumans humans, differentiated Vanuíre village Krukutu Kaingang Munduruku Wapichana Mebêngôkre Pataxó processes dialogical youth indepth depth explanation

ABSTRACT This article recovers the narratives of preschool and elementary education teachers in Chiapas, Mexico, through which describes and analyzes how educational processes are developing with children of rural and indigenous communities in the pandemic. The teachers narrate their personal and teaching experiences as complex, impregnated with negative emotions, as well as the difficult interactions with parents in the negotiation of formal educational practice to develop at home, and report social inequality and its impact on children’s educational attention.

RESUMEN Este artículo recupera las narrativas de profesorado de educación preescolar y primaria de Chiapas, a través de las cuales describe y analiza cómo se están desarrollando procesos educativos con infancias de comunidades rurales e indígenas a partir de la pandemia. Los(as) profesores(as) narran su experiencia personal y docente como compleja, impregnada de emociones negativas, las interacciones tensas con padres y madres en la negociación de la práctica educativa formal para desarrollarse en casa, y denuncian la desigualdad social y su repercusión en la atención educativa de niñas y niños.