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Ra Ximhai ISSN: 1665-0441 [email protected] Universidad Autónoma Indígena de México México Grubits, Sonia; Peña Ramos, Martha Olivia; Vera Noriega, José Ángel; Lunes Pérez, María Enriqueta; Pérez Gómez, Gerardo Jesús DIBUJO E IDENTIDAD INFANTIL ENTRE POBLACIONES INDÍGENAS MEXICANAS Y DEL CENTRO-OESTE BRASILIEÑO Ra Ximhai, vol. 7, núm. 1, enero-abril, 2011, pp. 51-67 Universidad Autónoma Indígena de México El Fuerte, México Disponible en: http://www.redalyc.org/articulo.oa?id=46116742006 Cómo citar el artículo Número completo Sistema de Información Científica Más información del artículo Red de Revistas Científicas de América Latina, el Caribe, España y Portugal Página de la revista en redalyc.org Proyecto académico sin fines de lucro, desarrollado bajo la iniciativa de acceso abierto Ra Ximhai Vol. 7, Número 1, enero - abril 2011 DIBUJO E IDENTIDAD INFANTIL ENTRE POBLACIONES INDÍGENAS MEXICANAS Y DEL CENTRO-OESTE BRASILIEÑO INFANTILE DRAWING AND IDENTITY BETWEEN MEXICAN INDIGENOUS POPULATIONS AND CENTER-WEST BRAZILIAN POPULATIONS Sonia Grubits1; Martha Olivia Peña Ramos2; José Ángel Vera Noriega2; María Enriqueta Lunes Pérez2 y Gerardo Jesús Pérez Gómez2 Universidad Católica Don Bosco, Campo Grande-MS, Brasil (UCDB/MS.) correo electónico: [email protected]. Av. Mato Grosso, n. 759, Centro, Campo Grande/MS, Brasil, CP 79002 – 231, Tel./Fax: (55) (67) 3382 36 3121. Centro de Investigación en Alimentación y Desarrollo, A.C., México (CIAD/MX) correo electrónico: [email protected]. Carretera a la Victoria Km0.6, Ejido la Victoria, Hermosillo, 2 México, CP. 8300, Tel. (662) 2892400 , RESUMEN with Mayo community in the north-west Mexico, others were from the south with Tzotsil and Nahualt people. We El objetivo de este artículo es, ilustrar algunos aspectos carried out participatory observation, interviews with fundamentales identificados en las culturas y families and analysis of drawings of the children, which organizaciones sociales indígenas brasileñas y mexicanas, show us similarities and differences among various native iniciar una breve exposición de los aspectos más groups with the conformation of their ethnic identity. significativos de la cultura y organización social de cada Center-west Brazilian sample it is possible notice high grupo escogido y finalmente, una breve conclusión que homogeneity, an integration among Kadiweu, and muestre las semejanzas y diferencias entre los referidos conflicts in the construction of the Guarani identity and grupos de Brasil y México, e identificar algunas variables between the Bororo people. Mayo and Tzotsil people of que tienen que ver con la identidad infantil que puedan Mexico, their practices rituals abound the syncretism: in ser retomadas en un futuro para promover el desarrollo one hand is the catholic religion and in the other hand is del niño indígena. Se presentan datos recabados en the worship of the nature and the presence of both mixed investigaciones en el oeste brasileño, con poblaciones during the pray, songs, dance, wear, etc. During infantiles, Bororo, Guaraní y Kadiwéu del centro-oeste observations in different communities and the analysis of brasileño y tres experiencias en México, una con la infantile drawing, it was made evident the great influence comunidad Mayo, al norte de México, y dos en el sur con since the first years of life from culture of the ethnic los Tzosiles y Náhuatl. Se realizaron observaciones group and the non Indian culture in the building of the participativas, entrevistas con las familias y dibujos de identity, social representations, etc. and often creating los niños/as, que arrojaron semejanzas y diferencias entre conflicts. los diversos grupos étnicos en la conformación de su Keyword: culture, infantile drawing, child indigenous, identidad étnica. En el centro-oeste brasileño fue posible ethnic groups. notar una homogeneidad mayor, una integración entre los Kadiwéu, y conflictos en la construcción de la identidad INTRODUCCIÓN Guaraní y entre los Bororo. En los Mayo y Tzotsiles de México, los ritos practicados abunda el sincretismo: por una parte está la religión católica y por otra está la La educación formal constituye el conjunto de adoración de la naturaleza y la presencia de ambas partes instituciones, valores, criterios, prácticas y durante el rezo, el canto, la danza, la vestimenta etc. sentidos (múltiples, diversos y no pocas veces Durante las observaciones en las diferentes comunidades antagónicos) mediante que los grupos sociales y el análisis de los dibujos infantiles se hizo evidente la gran influencia, desde los primeros años de vida, de la en función de su propia dinámica histórico- cultura del grupo étnico y/o la del no indio en la social preservan, transmiten e innovan su formación de la identidad, en las representaciones cultura con todo y sus tensiones, sus sociales, etc., muchas veces generando conflictos. contradicciones y sus dinámicas diversificadas Palabras clave: cultura, dibujo infantil, niños indígenas, grupos étnicos. (Carpio, 2003). La educación formal es el sistema educativo estructurado SUMMARY jerárquicamente y graduado cronológicamente, que va desde la escuela primaria hasta la The aim of this article is to illustrate some fundamental universidad y que abarca, además de estudios aspects identified in the cultures of Brazilians indigenous social organizations and Mexicans indigenous académicos generales, una variedad de organizations, start a short presentation of the more instituciones y programas especializados para significant aspects of culture and the social organization la formación profesional y técnica, mediante la for each chosen group and finally, a brief conclusion that dedicación completa al estudio. shows similarity and differences between the referred groups of Brazil and Mexico, and identify some variables that are linked with infantile identity, this ones could be La definición clásica de educación no formal, taken in the future to promote the child indigenous formulada por Coombs y otros (1973, pág. 10), development. It is presented a data collected from center- es toda actividad educativa organizada fuera west of Brazil, with infantile population (Bororo, Guarani del sistema formal establecido (ya sea and Kadiweu) and three samples in Mexico, the first is Recibido: 26 de abril de 2010. Aceptado: 22 de septiembre de 2010. Publicado como ARTÍCULO CIENTÍFICO en Ra 51 Ximhai 7(1): 51-67. Dibujo e identidad infantil entre poblaciones indígenas mexicanas y del centro-oeste Brasilieño funcionando independientemente o como parte comunitarias y se asumen como compromisos importante de alguna actividad más amplia), implícitos de madres, padres, hermanos que tenga por fin servir a un grupo mayores, y en general, por la familia extensa. identificable de la población y a determinados El control es entendido como obediencia, objetivos del aprendizaje. honestidad, responsabilidad y la promoción como trabajo, estudio, superación y ambos La educación informal es el proceso que tiene transferidos al niño a través de técnicas de lugar a lo largo de toda la vida y por el cual modelamiento, moldeamiento y transferencia todo individuo adquiere actitudes, valores, de control de estímulos a través de los cuales el habilidades y conocimientos, a partir de la niño transita del impulso a la acción controlada experiencia diaria y de las influencias y por el contexto familiar y comunitario (Vera- recursos educativos de su ambiente: la familia Noriega, 1998). y los vecinos, el trabajo y el juego, el mercado, la biblioteca y los medios de comunicación. Las madres y padres en los sistemas de crianza tradicional rural e indígena enfatizan la Durante los años 70, el campo de la educación obediencia, honestidad, responsabilidad y no formal produjo numerosas definiciones, trabajo como valores fundamentales de la bibliografías, estudios de casos y manuales promoción, como ideales de comportamiento (Radcliffe, 1980). Se registró un renovado futuro para una vida digna. En estas interés por obras anteriores sobre educación comunidades los padres y la familia extensa «indígena» o «nativa» Por los debates van modelando y moldeando formas básicas de paralelos sobre «educación extraescolar». Por enfrentar problemas en los diferentes «el sistema escolar oculto» y por las «redes de escenarios, de la familia, amigos, hermanos, aprendizaje», así como por los nuevos escuela y salud y seleccionando toma de conceptos de «necesidades humanas básicas», decisiones acordes con los sistemas normativos «aprendizaje a lo largo de la vida» y de convivencia y supervivencia dentro de la «desarrollo de los recursos humanos». En comunidad (Vera, Peña, Hernández, Laga, principio, la teoría de la educación no formal 1998). Estos grupos de población en su ha cuestionado la enseñanza rígidamente mayoría colectivistas verticales (Triandis, organizada, en un plazo de tiempo limitado y 1994) conceptualizan al hombre o la mujer que dentro de un espacio circunscrito (Paulston, está en formación con otros atributos y 1980) características, o sea los procesos de reproducción social tienen otros significados y Es precisamente dentro del hogar, en el están orientados por otros símbolos: la armonía proceso de la crianza del infante donde se con la naturaleza, el respeto y responsabilidad gestan los primeros aprendizajes. La crianza hacia los otros, la relación del trabajo con es considerada como el conjunto de actitudes, naturaleza, la vida y muerte como parte de un creencias, costumbres y usos sociales, continuo cíclico pero sobre todo una posición percepciones
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