Perceived discrimination among teachers and traditional culture educators in intercultural education in La Araucanía, Chile <sup/>

Arias-Ortega, Katerin; Muñoz, Gerardo; Quintriqueo, Segundo

doi:10.1590/S1678-4634202349250586eng

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ARTICLES • Educ. Pesqui. 49 • 2023 • https://doi.org/10.1590/S1678-4634202349250586eng copy

Perceived discrimination among teachers and traditional culture educators in intercultural education in La Araucanía, Chile^* * English version by Rodrigo Sagredo.The authors take full responsibility for the translation of the text, including titles of books/articles and the quotations originally published in Portuguese. ¹ 1- This article is part of investigation’ results of Proyecto Fondecyt de Iniciación N°11200306, suports by the Agencia Nacional de Investigación y Desarrollo de Chile (ANID). Acknowledgment to projects FONDECYT N°11191041, FONDECYT N° 1221718, FONDEF ID21I10187.

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Abstract

The article presents research results on the educational relationship between mentor teachers and traditional culture educators in the implementation of Programa de Educación Intercultural Bilingüe (Bilingual Intercultural Education Program, BIEP) in La Araucanía, Chile. Research methodology is mixed, in which a Likert-style scale questionnaire is applied to a total of 155 participants, of which 105 are traditional culture educators and 50 are mentor teachers. Results show practices of explicit and implicit discrimination perceived by Mapuche students in the educational relationship they establish with the teacher. Both mentor teachers and traditional culture educators recognize that an educational relationship of involvement, recognition and collaboration could reverse such discriminatory practices. We conclude that the educational relationship in school education is based on implicit and explicit forms of racism towards the teaching of indigenous language and culture at school. Thus, the discrimination perceived by tradition educators challenges the school and its historical role in the processes of subalternization of the Mapuche people. In this context, there is a need for an intercultural educational intervention that provide a relevant response to the social, cultural, and linguistic diversity present in school education. This constitutes a challenge for directors, teachers, parents, and community members to advance in an inter-epistemic dialogue, based on respect, ethics, political commitment, co-responsibility, negotiation, mediation and abandonment of biased frames of reference.

Keywords
Intercultural education; Educational relationship; Discrimination

BIEP Stages	Characteristics and educational purposes
First (1993 - 1996)	Enactment of Indigenous Law No. 19,253, which establishes in its Article No. 28, the creation of a school program that incorporates the indigenous culture and language in the school. And, in Article No. 32, the creation of a BIEP system in territories with a high density of indigenous population.
Second (1996 to 2000)	Official inauguration of the BIEP in 1996, to reduce the gap in school success between the indigenous and non-indigenous population. It offers contextualized pedagogical strategies, didactic materials, and advice on the creation of a curriculum with an intercultural perspective.
Third (2001 - 2005)	Emergence of the Origins Program, to train teachers specialized in interculturalism and bilingualism, who are capable of generating curricular proposals.
Fourth (2006 - 2009)	Redefinition of the objectives of the BIEP, emphasizing the country’s cultural and linguistic diversity. Community participation is promoted for the construction of the school curriculum and the school’s educational project. Incorporation of traditional culture educators, the use of ICT and the production of school texts in indigenous languages.
Fifth stage (since 2009)	MINEDUC Decree N°280 emerges, to formalize the subject of Indigenous Language, which since 2013 has been taught in all schools with 20% indigenous students. Plans and programs are created for the teaching of Aymara, Mapudungun, Quechua, and Rapa Nui.

ASSERTIONS TRADITIONAL CULTURE EDUCATORS	LL		ML		HL
ASSERTIONS TRADITIONAL CULTURE EDUCATORS	(f)	(%)	(f)	(%)	(f)	(%)
The educational relationship with the mentor teacher is affected by tensions or conflicts that hinder our work in the school.	46	43.8	8	7.6	51	48.5
The educational relationship with the mentor teacher is characterized by the fact that they ignore me in the classroom.	62	59	6	5.7	37	35.2
The educational relationship with the mentor teacher is characterized by the fact that they discriminate against me because I am Mapuche.	64	60.9	6	5.7	35	33.3
The educational relationship with the mentor teacher is characterized by the fact that they discriminate against me because I do not have a professional diploma.	67	63.8	8	7.6	30	28.5
In the educational relationship, it is the mentor teacher who is unaware of the Mapuche educational knowledge and skills to implement intercultural education.	34	32.3	12	11.4	59	56.1
In the educational relationship, the mentor teacher leaves me alone in the classroom when we implement the indigenous language course.	52	49.5	5	4.7	48	45.7
In the educational relationship I have noticed a low level of collaboration in class on the part of the mentor teacher.	53	50.4	7	6.6	45	42.8
The mentor teacher is uncomfortable with my presence in the classroom.	66	62.8	8	7.6	31	29.5
My knowledge and skills of the Mapuche language and culture have no place in the educational relationship at school.	61	58	9	8.5	35	33.3
ASSERTIONS MENTOR TEACHERS	LL		ML		HL
ASSERTIONS MENTOR TEACHERS	(f)	(%)	(f)	(%)	(f)	(%)
The educational relationship with the traditional culture educator is affected by tensions or conflicts that hinder our work in the school.	39	78	2	4	9	18
The educational relationship with the traditional culture educator is characterized by the fact that they ignore me in the classroom.	46	92	4	8	-	-
The educational relationship with the traditional culture educator is characterized because they discriminate against me because I am not Mapuche.	49	98	1	2	-	-
In the educational relationship with the traditional culture educator, I am uncomfortable that they do not have a professional diploma.	44	88	5	10	1	2
In the educational relationship I do not know the Mapuche educational knowledge and skills to implement intercultural education.	31	62	6	12	13	26
In the educational relationship I leave the traditional culture educator alone in the classroom, when we implement the BIEP.	43	86	2	4	5	10
In the educational relationship I have noticed a low collaboration in classes on the part of the traditional culture educator.	41	82	2	4	7	14
I am uncomfortable with the presence of the traditional culture educator in the classroom.	43	86	-	-	7	14
My knowledge and skills of the Mapuche language and culture have no place in the educational relationship at school.	43	86	1	2	6	12

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[1] Contacts: karias@uct.cl; squintri@uct.cl