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Intercultural pedagogical strategies in
transition grade based on guiding
activities
Estrategias pedagógicas interculturales en grado
transición a partir de las actividades rectoras
Nidia Esperanza Pinzón Díaz
*
Deisy Carolina Pardo López
*
Leydi Carolina Villamizar
*
Abstract
Currently, the presence of students from different cultures is occurring
more frequently in early education, and this becomes a challenge for
teachers, from the curriculum to the coexistence situations that are
generated from these changes. The objective of this research was to
strengthen the intercultural relations of the children of the transition
level, in the Soacha Avanza La Unidad School, through pedagogical
strategies where the guiding activities are experienced. The
methodology used is qualitative, of action research, with a descriptive
approach, using information gathering instruments such as: family life
stories, teacher interview and participation observation. The design of
the pedagogical proposal was based on the analysis of the results of the
characterization, which led to categorize within each of the guiding
*Master, Corporación Universitaria Iberoamericana,
B.A. in Psychopedagogy npinzond@ibero.edu.co,
https://orcid.org/0000-0001-5064-0709
*Master's Degree, Corporación Universitaria
Iberoamericana, Lic. in Preschool Education
dpardol@ibero.edu.co, https://orcid.org/0000-0003-
0788-4331
*Master's Degree, Corporación Universitaria
Iberoamericana, Lic. in Preschool Education,
lvillamizar@ibero.edu.co, https://orcid.org/0000-
0002-8676-0566
Article
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activities of early childhood: play, art, literature and exploration of the
environment, codes related to each region, customs, traditions, beliefs,
remedies, ancestral narratives, typical dishes, and forms of recreation,
respectively. The results highlighted the need to favor the family-school
alliance, recognize individual cultural identity, ancestral knowledge,
respect for difference, and the need for teacher mediation in the
socialization process from childhood. In summary, it can be concluded
that knowing in depth the history of family life allows the teacher to
have tools and resources to build learning environments in which
children feel recognized and valued within the framework of
intercultural education.
Keywords: Art, exploration, intercultural, play, literature, pedagogy.
Resumen
Actualmente se está presentando con más frecuencia la presencia de
estudiantes de diferentes culturas desde la educación inicial, esto se
convierte en un reto para los maestros desde el currículo hasta las
situaciones de convivencia que se generan a partir de estos cambios. El
objetivo de esta investigación fue fortalecer las relaciones
interculturales de los niños y niñas del nivel de transición, en el Colegio
Soacha Avanza La Unidad, a través de estrategias pedagógicas donde
se vivencien las actividades rectoras. La metodología utilizada es
cualitativa, de investigación acción, con enfoque descriptivo, se
utilizaron instrumentos de recolección de información como: historias
de vida familiar, entrevista a la docente y observación participación. Se
realiza el diseño de la propuesta pedagógica, partiendo del análisis de
resultados de la caracterización llevó a categorizar dentro de cada una
de las actividades rectoras de la primera infancia: el juego, el arte, la
literatura y la exploración del medio, códigos relacionados con cada
región, costumbres, tradiciones, creencias, remedios, narraciones
ancestrales, platos típicos, formas de recreación respectivamente. Los
resultados destacaron necesidad de favorecer la alianza familia –
escuela, reconocer la identidad cultural individual, los saberes
ancestrales, el respeto por la diferencia, se evidenció la necesidad de la
mediación de la maestra en los procesos de socialización desde la
infancia. En síntesis se puede concluyó que conocer en profundidad las
historia de vida familiar permiten a la maestra tener herramientas y
recursos para construir ambientes de aprendizaje en el que los niños y
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niñas se sienta reconocido y valorado en el marco de la educación
intercultural.
Palabras clave: Arte, exploración, intercultural, juego, literatura,
pedagogía.
Introduction
relevant to the study conducted by (Gastiabur, V. 2020) among the
findings found in the group of educational institutions, the researcher
states that, although the knowledge of diversity and the cultural reality
of the other was evident, the actions did not correspond. For example,
in the urban centers the children all communicated in Spanish, but in
the rural centers there were infants speaking Kichwa (language of the
native peoples) and Spanish, which is positive because the teachers
work on bilingualism from the early education stage. Likewise, in the
rural centers they use the clothing of the native peoples, with some attire
specific to the educational institution; this indicates that their customs
are respected and a uniform is not imposed as in urban schools, from
the above it can be inferred that education and norms in urban schools
impose more the dominant culture over other cultures.
With respect to teachers, the researcher shows, among other findings,
that there is certain incoherence in relation to intercultural values, a part
of them manifest, the validation of human formation based on equality.
But on the other hand, in the practice of these values, it is not seen that
interculturality is really guaranteed, this due to personal impressions,
based on experience or implicit beliefs derived from resistance; in other
words, there is an ability in the discourse, but it is necessary in the
research to observe the behaviors, attitudes and verbal and nonverbal
language, which reveal conditions that are not appropriate in the
different interactions that occur in the classroom.
In terms of guiding activities, there is no research that integrates: art,
literature, exploration of the environment, in intercultural education,
however, there is only research oriented to play, not taking advantage
of the other aforementioned activities that are vital in childhood
learning.
In the same way, research (Incacutipa, L. 2021) in Peru, highlights that
the socialization process is fundamentally through play, a symbolic
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activity that functions as basic mechanisms for integration into the
community through symbolic recreations of daily activities, so that all
productive activities, whether communal or family, are recreated
through games, These in turn, provide knowledge, abilities and skills
necessary for the integration to the future productive family life, the
indigenous child's game as a process of symbolic integration to the
productive activities, the game to pottery, agriculture, harvesting, cattle
raising, and medicine. In this, play stands out as one of the main
activities as a priority in the learning process of children in this context.
On the other hand that, Morales P. (2020) cites (Molina, 2016; Arévalo,
2017 and Morales, Quintriqueo, Uribe and Arias, 2018), who state that
in the presence of heterogeneous groups of students, with different
cultural contributions, interculturality acquires meaning, in the search
to build meaningful learning based on cultural exchange, in this way
the teacher has a leading role from the planning and curriculum with
pedagogical objectives and methodologies that allow such objective.
It is interesting to take as a reference García, S. (2020), who inquired
about the processes of peace building in early childhood, made known
the conceptions of peace of children allowing reflection and making
their voices visible; sometimes children give us adults important life
lessons, it is also important in school to listen and provide spaces for
them to express themselves and achieve harmonious coexistence among
peers, it could be a preventive action that has better results in the future
in the way we relate to each other, From the construction and
implementation of the proposals, the permanent opportunity to open
spaces for dialogue in classrooms and homes to talk about
interculturality and diversity with children is framed.
On the other hand, play is recognized, prioritized and exalted as an
essential tool of childhood (Acosta, A., Figueroa, E., Jiménez, L. 2019),
giving it the main role in intercultural education. In this research, it is
recognized as the only element that promotes intercultural respect ties,
but other fundamental guiding activities in the different learning and
knowledge of intercultural transmission are left aside.
From the legal framework, the concept of the Ministry of National
Education (2014). Guide 20, conceived the transition grade as the first
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mandatory grade in the country's educational system, and is
"understood as that education aimed at the development of the child in
the biological, cognitive, psychomotor, socio-affective and spiritual
aspects, through pedagogical and recreational socialization
experiences", it is necessary to highlight the different dimensions of
childhood and the objectives of comprehensive development,
understanding that all these aspects are directly related to the
communicative skills in relationships with adults and peers, in search
of healthy school coexistence.
Also, the second article of Law 1516 of 2012 considers "guiding
principles" that make known the importance of promoting cultural
diversity, since it is in this way that human rights are guaranteed, as
well as some fundamental freedoms (expression, information,
communication) giving the possibility for each person to choose their
cultural expressions.
As a theoretical reference, Hernández, D., Martínez, A. and Rojas, G.
(2017) in the case study, identified the senses and meanings of
discrimination, which reach the youngest children in a direct language.
Even more, if their teachers reinforce it to them, as is the case of the 4-
year-old boy who is singled out by his teacher because he has a black
heart and ignores his curiosity for knowledge, to his amazement in the
face of diversity, to his physical and mental agility. Although at their
young age they do not yet establish, under the concept of acts of
discrimination against them, that they are treated differently and
excluded, affecting their self-concept and self-esteem, with
consequences in the future.
On the other hand, certain social and communicative skills are
considered necessary for the intercultural education process, which are
a reference for this research, as Cuberos, L. (2021). She highlights
children's play in the enhancement of emotional intelligence, the
development of empathy and self-regulation of learning in early
childhood children who are part of the strategy "Happy Classrooms",
oriented from UNIMINUTO, Soacha" Master's Degree in Education. It
affirms that children's play in the classroom stimulates the development
of self-awareness in these children under study, allows them to acquire
self-knowledge and emotional self-control skills, to develop deeper
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socio-affective processes and to have a greater sense of empathy and
teamwork. It was evidenced that the game is an enhancer of self-
regulated learning since, by favoring emotional self-awareness, other
processes of metacognitive awareness are activated that make them
recognize themselves as an important part in the construction of their
learning and become more interested in knowing the ways in which they
learn.
From the above, it is necessary to conduct a study that reveals not only
the spiritual and social dimension, but also the cognitive in terms of
academic results in relation to a reality of exclusion, invisibilization and
discrimination factors that affect the learning process of students from
different cultures.
The theoretical framework was organized as follows: The first category
refers intercultural relations, it is developed from two subcategories to
be analyzed: intercultural relations of migrants in Colombia,
Intercultural relations in educational institutions. The second category
explores the theoretical sources related to interculturality, finally with
the last category indicated guiding activities, constituted by two (2)
subcategories: guiding activities and interculturality, guiding activities
and their incidence in the development of children from 5 to 6 years
old.
Initially, Naranjo, G. (2001) makes migratory movements visible as a
reflection of inequalities and imbalances between territories, this
relationship causes insecurity and uncertainty as it is originated by
situations of poverty, ethnic conflicts or economic crisis, coexisting in
different cultures". This situation requires support from all social
systems, including, of course, the educational system, since family
members, especially children, need to take into account this dramatic
situation, in order to find in the school a safe place where the rights of
students are guaranteed.
The above deduces that migrant families certainly go through decisive
changes oriented by the emotional component, taking into account the
uprooting, separation and estrangement from their immediate physical
environment of which they are a part and with which they identify,
facing social effects and unfamiliar contexts. In this way, the family
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environment, twinned by bonds, transmits emotions to the members of
their family, even to children.
Intercultural relations in educational institutions.
Traditionally and historically, the meeting of cultures has not always
been a harmonious encounter that safeguards coexistence, tolerance and
diversity; the adaptive process creates positive and negative situations;
however, the migrant family will always seek from its possibilities and
the opportunities provided by the new culture to adapt and meet needs
as mentioned above.
One of the needs to be supplied, constituted by inherent rights, is the
right to education. The migrant family will seek to provide the youngest
members of their family with the possibility of accessing and remaining
in an educational institution; at the same time, the host culture allows
them to participate in their educational processes by receiving part of
their culture represented in migrant children.
Millán, K. (2021) consider "One of the most pressing needs of the
students when they entered the new school was to feel accepted and
included in the school dynamics, especially to be valued by their peers"
(p. 17).
In relation to the above, it is necessary that educational institutions build
adaptive proposals that respond to the emerging emotional needs
between migrants and their peers, it is urgent to build pedagogical
strategies (assemblies, book of agreements, the wall of reconciliation)
facilitating school adaptation, close accompaniments eliminating
possible discriminatory and homogenizing educational gaps, educators
are the most involved in the process of building a diverse society, which
is based on respect for heterogeneity, respect for multiplicity, healthy
coexistence. On the same point, De Zubiría J. (2006) affirms that "the
human being must be approached in his complexity, diversity and
integrality, we have equal responsibility in the formation of an ethical
individual, who is indignant before the outrages and is sensitized and
responsible individually and socially". (p,10)
It is essential that the school rethinks the urgency of building itself as a
space that facilitates harmonious school processes among peers, that
among the possibilities of teaching, the primacy of teaching behaviors,
values, actions and development of skills that allow identifying, seeing,
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welcoming, perceiving and understanding others is born, although the
importance of teaching to enhance cognitive abilities cannot take
precedence over the need to teach to live together.
Interculturality
The book entitled: Interculturality, prepared in partnership by the
Presidential Advisory Office for Early Childhood, the Ministry of
National Education, the Subdirectorate of Early Childhood Coverage,
the Colombian Institute of Family Welfare and the Organization of
Ibero-American States, alludes:
When we speak of interculturality, we start from the valuation of the
diversity of cultures that exist in the world, but also from the recognition
that relations between peoples have not always been harmonious or fair.
Many have been exterminated, subdued, razed and others have
deployed multiple forms of resistance, memory and care of their
internal ties.(2018, p.15)
The impact on history allows to clarify, determine and manifest the
existence of difficulties to build harmonious relationships and
coexistence with other cultures, recognize their own, beliefs, food,
clothing and even accents, leaving a glimpse of the inability to be
equitable, diverse and intercultural, in which history is clear and leaves
roots.
In the same way, the aforementioned document states that: Early
childhood is the period in which, in an important way, our identities are
defined, that is, the way in which we perceive ourselves, represent
ourselves and in which, therefore, we perceive and represent others.
Therefore, it is an ideal time to enhance the capacities and skills that
allow children to build a sense of their own worth and the recognition
of others. (2018, p. 22).
The proposal is then with childhood, to challenge the elimination of the
traditional history that leaves traces accentuating and declaring the
impossibility to recognize and accept the multiplicity of cultures. With
the previous position, there is the possibility of transforming and
creating an equitable path oriented by a healthy coexistence, promoting
values of tolerance, respect for an inclusive society guided by a
childhood that learned to relate in empathetic terms with other cultures.
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The hope for transformation lies in childhood and its naturalness, the
capacity that has been recognized in the pedagogical history of this
stage, which is characterized by building with simplicity from scenarios
such as play, art, literature and exploration of the environment,
interpersonal relationships naturally charged with motivation for the
construction of new ties and friendships.
That is, to recognize that the guiding activities will only be an element,
a facilitator that allows the construction of new learning, but with the
full intention of enhancing the children's own skills; in addition, they
will be the key element for the construction of harmonious, respectful
and inclusive coexistence agreements, manifested in an educational
scenario such as the classroom, the instrument to receive and accept
interculturality (Ministry of National Education, 2009). It states that,
through these activities, children develop skills, learn and obtain
significant experiences for their personal and social development.
Likewise, Olivencia, J. (1911) states that: Attention to cultural diversity
is a challenge of the first order to strengthen equity in our educational
system. To guarantee the positive promotion of cultural diversity as a
means of social cohesion, of solidarity, therefore, a response to the need
to improve educational and social coexistence. Therefore, the school
becomes the ideal scenario to create, promote and establish the exercise
of interculturality with the need to constitute an equitable education,
children in early childhood specifically by naturalness and instinct play,
explore, inquire and relate, by strengthening these natural instincts from
diverse spaces and contexts (reading, learning corners, dance, among
others) we will be proposing a curriculum that fits the inherent need to
generate encounter between cultures, the activities guided and focused
by the guiding activities of education will not only allow them to relate
intentionally, but will build ties by allowing the encounter between
cultures, traditional games, native dishes, local recipes, image galleries
of territories will prevail by the possibility of maintaining the identity
eliminating individualistic curricula that seek to teach the monotony of
the curricular mesh enclosed and determined the type of teaching from,
a framework without the possibility of breaking schemes, inviting new
cultures to accommodate to what is proposed in the classroom.
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The development of pedagogical activities in early education based on
art, play, literature and exploration of the environment, not only make
learning viable for children in a progressive and fun way, but also
contribute to the stimulation of all their skills, abilities, qualities,
attitudes and aptitudes, which will favor their process of adaptation to
formal education and all that this entails (Fernández, 2019, p.23).
(Fernández, 2019, p.23).
Basically, the beginning of the educational and personal processes is
framed in the early childhood period, this transcendental and
fundamental stage highlighted in the constitution of the human being
that needs real and formative answers, through strategies that bring
children closer to learning. This period of life characterized by the need
for play, exploration, movement and inquiry, certainly leaves features
for the construction of the adult, is characterized as a stage with a thirst
for striking actions, provocative attempts that are based on teaching.
Materials and methods
The research methodology was qualitative in the framework of action
research design, Hernández, R. (2018) with descriptive approach,
developed in three phases: Diagnostic phase, fieldwork and Design and
Implementation of the proposal, to characterize the problem situation in
the first phase, information collection instruments were designed as
teacher interview, participation observation, photographic records and
life histories of children's families.
The method of information analysis was categorization, once the data
collected from the instruments was contrasted with the theoretical
framework, objectives and the main problem of the research and the
triangulation of the information analysis from the guiding activities as
general categories and as subcategories characterized according to the
region, for example: art related to typical food, the type of handicrafts
that make them more representative and music as forms of expression
of feelings and experiences.
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Results
Regarding the analysis of the results of the research conducted at the
Soacha Avanza La Unidad School, in the transition grade with a
population of 29 infants, of which 9 are girls and 20 boys, among them
there are 5 students from families of Venezuelan origin, from the
Andean region: 2 from Boyacá, 9 from Bogotá and 1 from Tolima, 5
from the Caribbean and the Pacific: Cartagena 2, Chocó 1, Sincelejo
1, Valle del Cauca 1, and one from Orinoquia Villavicencio. Of which
18 fathers or mothers participated in the application of the family life
history instrument.
It also aims to identify the intercultural relationships that are woven
between peers in the preschool stage from the guiding activities, for
clarity purposes, the results presented will be organized by categories
of analysis established from the beginning of this research exercise.
Category 1. Intercultural relations:
According to the findings obtained in the fieldwork, we can say that
the codes that occur within this context are related to typical food,
typical stories of the customs of each region of Colombia and outside
of it, in the case of groups of foreigners, who for some reason or
another have decided to enter neighboring countries. Thus, within the
subcategories, intercultural relations are evidenced as constructions
that occur among a group of people and that through the years have
transcended generation to generation and with these family customs
are built that make possible the strengthening of interpersonal
relationships and the construction of intercultural relations, for
example:
"They ate a lot of river fish, mojarra, bocachico, fried pork, mutton,
yucca, many tubers, because they were plantain and corn growers,
they also drank a lot of corn chicha, so my parents and I opted for
those typical food dishes".
It is important to mention that within the migratory displacements
inequalities are evidenced as mentioned by naranjo, since such
relationships result in insecurity, situations of poverty and conflicts
due to cultural differences and in which the migratory families
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evidence determining changes such as uprooting, separation from
their physical environment, facing unknown spaces and transgressing
their culture, their customs, which are adapted, given, and perhaps
made invisible by others, when they mention the reasons they had to
move, they say:
"For work reasons, the lack of opportunity to be able to live and raise
a family."
In the same way, it is important to highlight that, within these
relationships there are characteristics that tend to have a particularity,
where emotions play a very important role, since despite cultural
differences, customs, family unity and family support is part of their
being and which in turn is an important basis for strengthening values
and universal principles.
On the other hand, it is possible to analyze that not all the cultural
experiences of previous generations in the different regions were
appropriate for the development of the children, when referring in the
family life stories to the fact that their grandparents and parents did
not have opportunities to study, because within the patterns of
upbringing, they were too strict and demanded from them certain tasks
in the housework.
"In a way they were very demanding because, even though they did
not have a basic education they were striving for their children and
grandchildren to be the best." Interviewee 2
"According to what they tell me, they did not have time to play
because they had to work in the fields and in the case of my
grandmother, she could not attend school until the first year of
elementary school. Interviewee 3
In spite of what some of the parents said about the lack of play time
and access to education, they appreciate the sacrifices made by their
parents to provide for their children and to ensure that they lacked
nothing.
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In spite of what some of the parents said about the lack of play time
and access to education, they appreciate the sacrifices made by their
parents to provide for their children and to ensure that they lacked
nothing.
The life stories reflect the parents' desire for their children to preserve
their cultural traditions, especially their values and customs, but in
reality there is no coherence between their discourse and what they
learned from their ancestors, which is reflected in the behavior of the
children, especially the boys, who prefer to play fights, which shows
that there is no relationship between traditional games, family and
leisure time. They remember with appreciation the life in the
countryside during the childhood of their parents, but they are clear
that in general they moved from their place of origin in search of better
opportunities for the future, or for reasons of violence and scarcity in
the case of the Venezuelans.
The information gathered in this instrument is key for the design of
the pedagogical proposal, since it collects data on the different
cultures and is directly related to the guiding activities, to integrate
this knowledge, wisdom, customs, beliefs, values, and integrates
parents and grandparents in the classroom plans, in the integral
education of children in the intercultural educational dialogue.
According to the aforementioned, children feel identified, taken into
account, their learning will be significant since it is directly related to
their social and family environment, valuing their parents and
grandparents with the knowledge and teachings they want to give
them in the different experiences of everyday life, thus also
strengthening the emotional bonds between family members.
Category 2: Interculturality
In the classroom teacher interview instrument, to question 3,
"According to the pedagogical and curricular guidelines for education
in the district, are some guiding activities established? How do you
think that the children, based on these strategies and in light of the
guiding activities, establish intercultural relations in the different
scenarios in which they interact? It can be inferred that there is no
curricular structure that formally integrates the guidelines with respect
to the guiding activities, and their cultural interaction is not mediated
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by the teacher in her planning, but it is assumed that it occurs
naturally, but it would be more effective for the teacher to facilitate
learning environments that promote the exchange of experiences, the
experience of intercultural values.
To the question: Could you describe how children from different
cultures relate to each other, highlighting some words, sayings or
frequent sayings? Answer: they relate to each other through daily
games, they avoid saying words or sayings, they always take the
initiative to ask how do you say a word or saying here? According to
the above, there is evidence of curiosity and the desire to learn about
other cultures, but in contrast, there is a certain insecurity when
showing themselves as they are and expressing themselves from their
cultural identity, it may be for fear of rejection among peers, because
if the child says a word he or she does not know, In this case it is
necessary that the child has the confidence with the teacher to ask the
meaning of the term or saying that he/she does not know and the most
assertive way to ask the child who said it, giving him/her the
prominence he/she deserves and the importance of sharing knowledge
of his/her own culture.
The following question corroborates the previous analysis, Have you
noticed any form of rejection, isolation, among the children because
of their cultural difference? No, however, they take longer to relate to
the other children, preferring to play alone; from this answer it can be
inferred that there is evidently a form of indirect rejection, perhaps as
a result of non-verbal language or attitudes that interfere with group
integration, causing feelings of inferiority, low self-esteem and
loneliness during this time of adaptation.
Regarding the conception of the concept of intercultural education, the
teacher responds "Commitment to diversity in education, seeing
individual processes in learning, promoting inclusion" shows in the
discourse a previous knowledge, but in contrast with the previous
answers, it is difficult to articulate the processes of inclusive education
in the classroom and individual training in spaces such as rest where
children relate freely.
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The last question argues the aforementioned analysis, since in terms
of the obstacles that the teacher considers to be present in education
to achieve intercultural relations in the teaching-learning processes,
the teacher's answer is "Families and their lack of information when a
child enters the classroom, the institution and institutional networks to
ensure a quality education"; In this aspect, we should also see the
opportunity to approach the family with different strategies and
meetings where it is possible to know in depth the different customs,
beliefs and values of each of the families of the different cultures, in
order to build effective pedagogical strategies that strengthen values,
inclusion and cultural diversity.
Category 3: Leading activities
In the analysis of the participation observation, it is interesting to see
the moments that were proposed: we investigate, we debate, we build,
we share; it generates certain expectations that are not reflected in the
description of the activity, nor in the sufficient participation of the
other children. The teacher plans to find out what previous knowledge
her students have about their places of birth, where their parents and
grandparents come from, practices, customs, beliefs and most
representative values, which can be previously supported by the
stories of each student and their family recipe.
ARTE Ministry of National Education (2014). Guide 21
According to the results of the family life histories in relation to art as
a guiding activity and taking as a reference, "imagination, as the basis
of all creative activity, manifests itself equally in all aspects of cultural
life, making artistic, scientific and technical creation possible"
(Vygotsky, 1986). In this way, pedagogical activities of intercultural
dialogue can be organized, related to typical food, crafts that for
generations have been taught in their region of origin and that from it
becomes a form of entrepreneurship and one of the ways to acquire
economic resources, and could even be understood from the
organization of families and their collaborative roles, also through
music and dances as an expression of art favors the integral
development of children of their self-esteem and self-confidence, as
well as the artistic potential they may have.
Literature, Ministry of National Education (2014). Guide 23.
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According to the guiding questions of the family life history, it can be
taken as a didactic reference of the pedagogical strategy methodology
to work with the children, readings and creation of texts with topics
specific to each culture about beliefs, oral narrations, myths and
legends, family customs and forms of upbringing, among others.
In such a way that the teacher manages to capture the interest and
motivation, taking into account ethnic and cultural diversity,
recognizing their cultural identity, valuing their family environment
and assimilating the knowledge, values and moral principles that
parents and grandparents want the next generations to preserve.
Exploration of the environment, Ministry of National Education
(2014). Guide 24.
This category of analysis allows us to relate agricultural activities and
animal husbandry, which is the sustenance for the families in each of
the regions; on the other hand, the different remedies and the value of
taking care of nature because it has been transmitted from generation
to generation with ancestral medical knowledge, which for decades
has helped preserve the life and health of the members of the family
and the community, the children deserve to know this knowledge, also
to strengthen ties and communication with their family, classmates
and teacher.
On the other hand, we can begin to work with the children on the topic
of life project, in order to teach them that it is necessary and valuable
as one of the possibilities of progress from the field, to prevent future
food shortages to feed themselves with healthy habits, conserve
natural resources, and rescue the thinking of children to enjoy the real
and the natural and away from technological manipulation that leads
the population to sink into the world of the virtual and unreal.
Game, Ministry of National Education (2014). Guide 22
In the present research as in that of Daza and Jarro (2022) cites
(Mardell, Solis and Bray, 2019), who states that it has been proven
that play is a very valuable resource for learning, because through it
different aspects are promoted, among which imagination,
involvement, experimentation, resignification of their reality, the
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establishment of interpersonal relationships, key referents in any
educational process, stand out.
According to the above mentioned, the category Games is illustrated
in this way, since children need games as a way of relating, expressing
themselves, doing and learning, for this reason it is considered as the
super category within the other categories, since it can be
implemented in each one of them, the game can be given from
traditional games, free games, directed games, with didactic material,
This is possible understanding that it is essential for the teacher to
structure the pedagogical strategies in such a way as to take advantage
of all the opportunities and resources to provide learning
environments and anticipate how to manage in the classroom possible
situations such as isolation, rejection and discrimination among
classmates, the teacher's inclusive language depends on the healthy
coexistence and intercultural dialogue in the classroom and outside of
it.
Regarding traditional games, as quoted by Andrade, (2020) "When
talking about games many remember their childhood and those
memories are all different, some similar, but not the same, the
traditional game goes back to childhood, to yesterday what the parents
played and what the grandparents played are the games that pass in
one way or another from generation to generation" (Guevara, L.
2009); it opens to intercultural dialogue, becoming a pedagogical tool
that allows the family and the school to share knowledge and
experiences in which the child has fun while enjoying the movement
necessary for psychomotor development in childhood.
The analysis of the information collected in these instruments was the
basis for the design of the pedagogical proposal called: Intercultural
childhoods and harmonious relations between peers, raised on the data
collected composed also, by activities that promote guiding activities
as a fundamental element that integrates life histories, knowledge,
knowledge, customs, beliefs, values, since it was evidenced in the
observation to students the presence of rejection, as a result of non-
verbal language or attitudes that interfere in the integration of the
group, causing during that time of adaptation feelings of inferiority,
low self-esteem and loneliness.
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Subsequently, the proposal is implemented and evaluated. To
conclude this study, the discussion, fulfillment of objectives, future
lines of work and conclusions are presented, where the achievements,
progress, limitations, impact of the proposal and possible projections
for future research are recognized.
Now, the prevailing conclusion makes inference to the challenge of
inclusive and intercultural integral formation in early education, to
prevent situations of discrimination, feelings of rejection and social
resentment, on the contrary, a childhood that favors the construction
of a productive society and healthy coexistence; and in other
investigations, the challenges of the changes of interculturality,
globalization, technological advances, the threat of loss of values and
fundamental principles for the preservation of the human as social
beings by nature can be expanded.
Discussion
To see interculturality in a restricted sense, as an encounter between
creatures of different origins, origins and cultures, or an encounter
with foreign people, limits its true meaning, since it has to do with an
encounter and contact with everything that is not me, which is
basically all reality and in it, human reality. It limits the true meaning
of interculturality, since it has to do with the encounter and contact
with everything that is not me, which is basically the whole reality and
in it, the human reality (Uribe, E. 2002), constitutes a perspective far
from the dominant cultural egocentrism, which feels empathy for the
other, is not excluding and must be reciprocal and true.
Another element to be discussed is the hidden curriculum, which still
manipulates the educational system, in relations of hypocrisy,
continuous complaints masked by the resistance to change in
pedagogy and above all in attitudes that are evident from the personal
to the professional level.
This trend has fatal consequences in early education, since the law of
the least effort prevails in the pedagogical, ludic and didactic
processes, the lack of material resources and the number of students
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per classroom, limits the need to give children the need to receive
more personalized attention, without the student feeling recognized or
valued from his or her cultural identity.
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