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Promotion of intercultural competencies

in an educational institution in Soacha,

Soacha, Colombia

Promoción de las competencias interculturales en una

institución educativa de Soacha

Yeimi Marcela Rodríguez Pacheco

一

Jeisson Edward Montenegro Moreno

Leidy Jhoana Ordoñez Buesaquillo

Abstract

The objective of this project is to promote intercultural

competencies in an educational community, in view of the constant

aggressive behavior towards the Venezuelan community in this

institution. Being a classroom in which there is a multiplicity of

cultures, skills such as intercultural communication and the

capacity for dialogue are shown as necessary competencies to build

an environment suitable for learning for all members of the

educational community. This is why we are committed to the

investigation of how to facilitate their appropriation in favor of a

peaceful classroom.

Keywords: Intercultural communication, interculturality, dialogue

of knowledge.

* Pedagogy Specialist, Universidad

Agustiniana, Teacher,

marce2215@hotmail.com,

https://orcid.org/0000-0002-7448-7064

* Specialist in the Art in Learning Processes,

Fundación Universitaria los Libertadores,

Docente,jei.mont@hotmail.com,

https://orcid.org/0000-0001-9124-1149

* Specialist in the application of ICT for

teaching with the Udes,

Docente,j.oleidy22@hotmail.com,

https://orcid.org/0000-0001-8116-4434

Article

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Resumen

Este proyecto tiene como objetivo promover en una comunidad

educativa, las competencias interculturales, ante los constantes

comportamientos de agresión frente a la comunidad venezolana en

esta institución. Siendo un aula en la que se encuentra una

multiplicidad de culturas, habilidades como la comunicación

intercultural, y la capacidad de diálogo, se muestran como

competencias necesarias para construir un entorno apto para el

aprendizaje de todos los miembros de la comunidad educativa. Es

así que se le apuesta a la indagación por cómo facilitar su

apropiación en pro de un aula en paz.

Palabras clave: Comunicación intercultural, interculturalidad,

dialogo de saberes

Introduction

The project was born in response to the need to implement

programs that promote the appropriation and development of

intercultural skills within the classroom. Globalization and

constant migration have marked the pace of growth of the presence

of transnational populations foreign to their nationality. The

consequence is an endless number of cultural manifestations, which

when expressed in these territories are not always understood.

What to do in the face of this? Peace as a bet and condition for

learning in egalitarian conditions is within the framework of rights,

so the presence of foreign populations, in this particular case,

Venezuelan in Colombian territory, demands the appropriation of

skills that allow making their differences an opportunity to build

knowledge. Here, intercultural competencies play a fundamental

role as they radically approach this objective. In other words, it is a

matter of appropriation of rights.

The implementation of programs and strategies that promote these

competencies not only prepares the students of a school for the

immediate environment, but also for complex contexts in which

they will most likely be immersed for the rest of their lives, which

is why implementing them is a commitment to training for life and

the integral construction of the subjects in the educational scenario.

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The social imaginary, as stated by Castoriadis (1998), is the way in

which a society signifies the elements that belong to its context,

thus constituting its world itself, a world that the same author

affirms has a socio-cultural and historical nature, thus

encompassing the institutions, which are in turn meanings

appropriated by society that have been established in the

constitution of the semantic universe that constitutes its identity.

Although it is common, as Anzaldúa (2015) says, to think of

institutions as something completely determinant and fixed, it is not,

even though it is repeated generation after generation, the author

portrays using Castoriadis (1998), the existence of the radical

imaginary, which belongs to the domains of the psyche, which

constitutes and provides the subject with the possibility of creation

and re-creation of the instituted. It is in this possibility of the

subject, where the center of the problem of interest lies, since the

Venezuelan population, as a migrant population with its own

institutions, offers to the Colombian population of the second

course a new experience in the middle of the symbolic interaction

that implies social interaction, resulting in an experience of the

other in which the latter is signified, crystallizing as an imaginary

that possibly become instituting and later institution, as described

by Castoriadis (1998).

This is a problem due to the fact that migrants have had to face

many obstacles to enjoy inclusion over the years. The origin of this

problem can be seen in Abril (2020) when he refers to the violent

and xenophobic imaginaries present in the population. Throughout

the migratory process, a number of violent acts against the migrant

population have been seen in social networks, as recorded by

Corchuelo (Et. al, 2020). The Venezuelan condition is ridiculed

and stigmatized, reduced and mediatically related to situations of

insecurity and precariousness of the social situation, as supported

by Mazo (2020), and where there are Venezuelans, the community

expects the security situation and social welfare in general to

decline.

The creation of these imaginaries is additionally influenced by the

discourses enunciated from the political power and the media

scenario, which speak from their intentions, defining a Venezuelan

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subject that is, as Ruiz Chasco (2013) says, symbolized in the

conscience of society.

The ways in which Venezuelans have been symbolized have been

permeated by multiple references, among them, as Castillo (2018)

points out, the constant relationship between the increase in crime

rates with the constant arrival of Venezuelans. Or the constant

appearance in the media, of migrant population starring in scenes

of thefts or attacks on people. This has been sustained over time as

Castillo (2018) points out. This situation generates a narrative

regarding Venezuelans that could be described as negative and at

the same time permeates the practices and behaviors they have in

scenarios such as school.

The narratives in question and the exclusionary practices present in

the context to be studied interfere in the educational inclusion of

Venezuelans. Which gives us as a result the need for what the

National University (2017) calls intercultural competencies. A set

of skills necessary to favor the intercultural dialogue that inevitably

takes place in a hyperconnected world either by networks or by

migratory phenomena.

As part of the problem, we seek to address the need to promote

intercultural competencies. Starting by strengthening the

competences related to communication that make intercultural

dialogue possible. Thus, following the National University (2017),

communication is assumed as a joint construction of meanings

which is generally shared by a group of speakers of the same

language, communication ends up being a fundamental factor for

the development of interculturality since this is what allows

rapprochement and dialogue in itself the competence, The

competence itself, on the other hand, is the one provided by others

and as a competence, the talent itself has already been deployed in

communicative skills in your personal soft skills that will mediate

in this dialogue that will occur in the inevitable interculturality

given the diversity in which we find ourselves.

The National University (2017) includes among the competencies

that are most frequently necessary in intercultural competencies are,

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observation, listening, valuation, analysis, interpretation,

relationship and personal autonomy, as well as adaptability and the

ability not to be prejudiced, including emotional management skills,

such as stress management, given that diversity represents a

challenge for the other insofar as it is different, which can generate

some kind of prejudice and emotions that lead to the emergence of

conflicts and transgression of the minimum enunciated as respect.

Not only in cognitive terms in terms of awareness but also in terms

of the emotional, i.e. we have to be able to make an adequate

emotional management, which allows us to generate this dialogue

without any kind of prejudice or emotional alteration that could

harm any of the parties involved in the intercultural dialogue.

Evaluating itself in itself is why, at least from the UN, in

Universidad Nacional (2017), they are talking about the meta-

communicative competence, that is, the ability to identify the way

in which we communicate, that is, to communicate about

communication, in order to be sufficiently critical and at the same

time sufficiently sensible, with respect to what may hinder the

intercultural dialogue to which these competencies are betting so

much.

Materials and methods

In the transit through the communicative competence, it becomes

important the appropriation of different types of relevant

knowledge regarding the self, such as, for example, cultural self-

knowledge awareness about other cultural identities, which allows

to overcome that own dialect as Universidad Nacional (2017) says,

which leads to disregard or even deny the other identity, which and

as it is natural, is promoted from the same culture, and

appropriation of the same, therefore the facilitator facilitates the

cultural adaptation as well as the cultural encounter, the reverse

cultural shock, task of the cultural competences that fulfill

appropriating the elements that facilitate, from the from the

emotional management, that bet.

As a skill, communicative competence in relation to intercultural

competence, according to Universidad Nacional (2017), promotes

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the ability to be able to produce words that are sufficiently

adequate and relevant for different contexts of diversity. Providing

in turn to the subject, the ability to identify at what time and in

what place to speak, which way to do it, always under the limits of

the ethical minimums of respect.

The subject, therefore, must make a derivation of the consequences

of communicating in the way he/she is communicating, starting

from that communicative conscience that derives all possible

scenarios of respect for that different other, which in the case of

this study is represented by the Venezuelan community.

Language, refers Universidad Nacional (2017), has several

connotations, on the one hand, it is the way we convert sounds into

speeches. However, beyond the merely conceptual, we must

recognize language as a configurator of experiences, i.e. the way in

which the people of the world express themselves through language

thanks to the possibility, says National University (2017), of

interpretation, and give meaning to each of the elements that make

up the reality of people and at the same time the reality that makes

up that identity.

Results

This intercultural dialogue ends up being a dialogue between the

different members of completely different cultures, but the

dialogue itself is going to concretize an agreement of wills on the

one hand to agree to listen on the one hand, and on the other hand

to accept to share without prejudice with respect to those others and

those differences that may be involved in this dialogue.

Proposing how the scenario should be, it appears as a necessity to

promote intercultural competencies as an effort of inclusion of the

Venezuelan culture from intercultural dialogue and strengthening

of communication skills from the framework of human rights.

As a result, the question that will occupy us in this research is: How

to promote intercultural competences from the resignification of the

imaginaries present in the Colombian population of the second

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grade in relation to Venezuelans, in the processes of inclusion of

children in the educational institution?

Analysis Effective intercultural competence

The students manifest difficulties of an emotional nature in

communicating with other cultures. However, according to the

instrument, although there is a hint of intention, there is no

empathy towards people from other cultures. There is respect for

peers who are not from the same culture. At this point, it is

necessary to differentiate between respect. This is assumed by the

students as no contact with classmates, neither assertive nor

aggressive treatment.

Behavioral intercultural communicative competence

Students show little or no willingness to interact with peers from

other cultures. Not only do they show no interest, but their

exclusion is active. Their behaviors, according to the instrument,

demonstrate a willingness to avoid interaction with students from

cultures different from their own. The interactions according to the

scale are few and even, as the graph indicates, they express

disagreement in the items that inquired about behaviors that

actively seek interaction of any kind.

Cognitive Intercultural Competence

This refers to the restlessness, the desire to know about other

cultures present in the environment. Although the will to know this

culture is established, it is a purely theoretical will, since it is not

accompanied by the behaviors that accompany this curiosity.

Intercultural linguistic competence

There is no intention of wanting to learn the linguistic

particularities of the other country's peers. Therefore, it is necessary

to carry out the promotion exercise reflected in behaviors and

habits that accompany a communicative intention.

Elements recovered in the activity

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Knowledge, as Fals Borda (1987) affirms, is the expression of

knowledge based on the experience of a population. This implies

that it does not necessarily respond to the criteria of validity and

universality to which the positivist sciences respond.

Each culture generates its own knowledge around the experience

they have. Children appropriate this type of knowledge to explain

a set of phenomena.

During the following experience, the children were asked to

construct a story that would explain the sunrise from the

perspective of the original stories of both cultures. The children

begin to express and marvel at the narrative of the immigrant

children, which even motivates them to draw their experience in

order to leave a trace of their emotionality during the activities.

The concept of otherness allows transcending, putting oneself in

the place of the other, decentering one's own perspective for that of

the other, taking into account the other's point of view (López,

2011). In this sense, Escalante (2018) synthesizes the importance of

otherness in the constitution of human being, when he expresses:

"the human being is and comes to be thanks to what he called

constitutive otherness; given that this comes to have ideas of itself

through interaction with other bodies" (p. 250)

Otherness is a concept that allows us then to read the attitude of the

children in front of that other who is an immigrant. Because they

decenter their gaze from the gaze of the other. This is how a

subject of the research talks about the innumerable stories that his

Venezuelan classmate told him, one of them about how, for

example, human beings began to be created from fruit. N1 began

to reread his way of thinking and said that he thought it was nicer

the way the Venezuelans told it. Without risking his identity, he

conceives as valid for himself a completely foreign point of view.

The children also reaffirmed the role of the other. Through a

historical review exercise, the children became aware of what they

shared as Colombians and Venezuelans.

Discussion

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Otherness proposes a new way of relating to others. The

multiculturalism present in the learning environment begins to

become a tool for knowledge. Children begin to develop

communicative attitudes that allow a more respectful interaction

with the different other. Children begin to have an understanding

of the other. Not to be tolerant, not to respect them but to share

them and to situate the place of the other as a valid place from

where one can interpret, create and recreate the world and context

to which one arrives.

From the life stories, their knowledge, subjectivity emerges. The

children listen to each of the life stories. The knowledge of the

other is also valid, affirms N2. The statements that emerge as a

result of the life story activity show the recognition of that other.

Each child gave an explanation to the situations that happened to

them in life. Some stories produced more evident emotional

responses than others. The stories in which there were forms of

violence obviously moved the children, especially the native

Colombian children, who stated that they could not imagine what

their Venezuelan classmates could go through. The narration of

life allowed finding another reference in relation to the difference

and the children concluded that the other children know other

things and feel differently.

As a communicative skill it is defined as the ability to consider the

emotional responses that the culturally different other has to

situations. Children, as we identified earlier, begin to develop

concern for the other's emotionality. During the life story telling

process, the children identified the impact of communicative

attitudes and behaviors by saying words that can be exclusionary.

The children then identified words that made their Venezuelan

peers feel bad. After the activity the children took special care in

communicating with the other children, selecting words and even

incorporating behaviors such as, if I tell you this way it makes you

feel bad, made by N1 to his Venezuelan peer. Wang (2003).

The first part of the project was a challenge given that the approach

to a locally skeptical community hindered the beginning of the

process. The appropriation of exclusionary discourses was based

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on fear and uncertainty about the other, who was seen as a threat.

It was therefore more a game of rediscovering the other in the

midst of that difference that can.

During the process, the elements of interculturality were addressed.

The perceptions that were gathered give rise to the conclusions.

Identity is not named in a plural way, i.e. children recognize

themselves as different in their individuality. They do not

recognize themselves as belonging to an identity place. The

multiplicity of identities gives rise to multiculturalism. The mere

fact that students coexist with people from different cultures evokes

in them concerns about the possible interactions they may have

with them. The children have an active mind that made them

hypothesize about this other: what will their food be like, what do

they play, all of which are constituents of a communicative attitude

that accounts for intercultural communication as openness to the

different other.

These questions from the children and members of the community

end up becoming a sign, a first step towards an intercultural attitude.

At the relational level, it constitutes an exchange of practices and

knowledge between the different identities present in the same

scenario and which emerge thanks to this coexistence. On the other

hand, a functional aspect was found in intercultural communication,

which includes all the efforts that the community, both within and

outside the educational context, undertakes to implement inclusive

practices. And on the other hand, the whole construct related to

inclusion appears as part of the research exercise, in which the

other must be respected as a subject of rights, with necessary

actions so that he/she feels dignified, and enjoys equality and social

equity.

The reconstruction of social interactions is the pillar through which

the exercise of law begins.

Interactions guided by means of activities, with explicit intentions

that bring the members of the community closer together, enrich

the experience, transform the classroom into a scenario of invention

of worlds, in which communication becomes a tool for teaching

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and learning, and the other is seen as a subject capable of teaching

others about his or her difference.

Interaction with others implied a self-exploration for all the

children who refused to socialize with their Venezuelan classmates.

They discovered a taste for the different, and the inexhaustible

desire to explore new experiences, culturally significant, allowed

them to discover in them, from their interaction, a healthy thirst for

the knowledge of the other. Interculturality was developed as an

attitude of openness that breaks down all barriers of difference. The

children discovered that they can make their Venezuelan peers feel

good through appropriate and assertive communicative behaviors.

In the transit through the communicative competence, it becomes

important the appropriation of different types of relevant

knowledge regarding the self, such as, for example, cultural self-

knowledge awareness about other cultural identities, which allows

to overcome that own dialect as Universidad Nacional (2017) says,

which leads to disregard or even deny the other identity, which and

as it is natural, is promoted from the same culture, and

appropriation of the same, therefore the facilitator facilitates the

cultural adaptation as well as the cultural encounter, the reverse

cultural shock, task of the cultural competences that fulfill

appropriating the elements that facilitate, from the from the

emotional management, that bet.

As a skill, communicative competence in relation to intercultural

competence , according to National University (2017) , promotes

the ability to be able to produce words that are sufficiently

adequate and relevant to different contexts of diversity.

In turn, providing the subject with the ability to identify when and

where to speak, and how to do so, always within the limits of the

ethical minimums of respect.

The subject, therefore, must make a derivation of the consequences of

communicating in the way he/she is communicating, starting from that

communicative conscience that derives all possible scenarios of

respect for that different other, which in the case of this study is

represented by the Venezuelan community.

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117

Language, refers Universidad Nacional (2017), has several

connotations, on the one hand it is the way we convert sounds into

speeches. However, beyond the merely conceptual, we must

recognize language as a configurator of experiences, i.e. the way in

which the people of the world express themselves through language

thanks to the possibility, says National University (2017), of

interpretation, and give meaning to each of the elements that make up

the reality of people and at the same time the reality that makes up that

identity.

This intercultural dialogue ends up being a dialogue between the

different members of completely different cultures, but the dialogue

itself is going to concretize an agreement of wills on the one hand to

agree to listen on the one hand, and on the other hand to accept to

share without prejudice with respect to those others and those

differences that may be involved in this dialogue.

Proposing how the scenario should be, it appears as a need to promote

intercultural competencies as an effort of inclusion of the Venezuelan

culture from intercultural dialogue and strengthening of

communication skills from the framework of human rights.

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