Luis Alberto Medina Huamaní Universidad Mayor de San Marcos
I'm not an acculturated, I am a Peruvian who proudly
happy as hell, talk a Christian and Indian ,
in English and Quechua
(José María Arguedas: Fox
above and below the fox )
above and below the fox )
I. LIFE AND WORK OF JOSÉ MARÍA ARGIEDAS: Peru charged by a powerful wise
The problem of education peruana ha sido siempre motivo de preocupación y debate. El sistema educativo peruano, ha mantenido como traba para su desarrollo la falta de estabilidad teórica y programática, Tradicionalmente, cada nuevo gobierno llega con sus planes y programas que no guardan relación de continuidad con los proyectos anteriores y se impone sobre estos.
Actores importantes de la educación en el Perú, además del Estado, son los maestros y los intelectuales. José María Arguedas Altamirano es uno de estos protagonistas que vivió y luchó por un Perú de “todas las sangres”, por una sociedad educada, inclusiva, intercultural, multilingüe, diverso, y más justo a pesar de todas las diversidades and heterogeneity. It has been said and done much about the literary and folk José María, but little is known of its business and educational projects as basic education teacher and his regular university teaching. In this article, we will address precisely this intellectual contributions of Peruvian education.
Before focusing on our goal, we review briefly the life of José María Arguedas; know the essentials of his biography. Born in Andahuaylas
on 18 January 1911. He is the son of Mrs. Victoria Altamirano Navarro and lawyer Victor Manuel Arguedas Arellano, a native of Cusco. Jose Maria is the second five brothers, one of whom died very young (Carlos) in Lima. In 1914, when José María was 3, his mother dies, leaving him an orphan and a deep and indelible sadness. After this loss will mark his life and personality, her father marries a wealthy matron of San Juan de Lucanas: Dona Grimanesa Arangoiti, Pacheco's widow, a woman of strong character and despotic treatment, the mother of three children from her previous marriage: Rosa Paul and Ercilia.
Because of this new marriage, the lawyer moved to Vítor Manuel José María Arguedas to Puquio (1) in 1997. Since then and until 1919 lived between San Juan, Lucanas Utek, Akola and Puquio where they spend their first years of study and contact with indigenous Quechua is intimate and intense. It feeds on the farm experience and understand the role of social roles. His brothers, however, are delivered to the next of kin, to be known as youth.
The secondary schools conducted in various national: San Luis Gonzaga de Ica, Santa Isabel College of Huancayo, Lima Mercedarios school. In 1931, at age 20, he entered the Universidad Nacional Mayor de San Marcos and performs studies for Literature (1937) and Anthropology (1950).
In 1939 he entered the teaching career as a teacher of the course of Castilian and Geography at school Matthew national Pumacahua Sichuan (Cusco), then the national college Alfonso Ugarte and national school Our Lady of Guadalupe (until 1948).
in 1942, is called to assist in the reform of secondary education plans.
He taught at La Cantuta University in San Marcos (1958-1968) and the Universidad Nacional Agraria La Molina (1966-1969).
In 1969, on December 2, dies in a tragic way: a bullet, a product of his own actions, broke her skull on 28 November.
Arguedas had a literary and intellectual life more productive. Thus, among his works are multiple productions. In tale lie ejemplo las siguientes publicaciones: Agua.Los escoleros . Warma kuyay (1935), La muerte de los hermanos Arango (19539), La agonía de Rasu Ñiti (1962), El sueño del pongo (1965), y Amor mundo y todos los cuentos (1967). En poseía tenemos lo siguiente: Túpac Amaru Kamaq aytanchisman. Haylli-taki. A nuestro padre creador. Túpac Amaru. Himno-canción (1962). Oda al jet (1966), Qollana Vietnam Llaqtaman. Al pueblo excelso de Vietnam (1969), Katatay y otros poemas y Huc jayllikunapas (1972). En cuanto a su producción novelística tenemos: Yawar Fiesta (1941), Diamantes y pedernales (1945), Los ríos profundos (1958), El Sexto (1961), Todas las sangres (1964) y su obra posthumous Fox up and down the Fox (1978)
must also mention his ethnological studies, anthropology and folklore: Myths, Legends and Peruvians. Collected by the teachers in the country and co-edited with F. Izquierdo Rios (1947), Songs and Tales of the Quechua people
(1949), magical-realist tales and traditional holiday songs - Mantaro Valley Folklore (1953), Puquio, a culture change process (1956), Study ethnographic exhibition of Huancayo (1957), Trends in indigenous communities (1957, National Award for Cultural Promotion Javier Prado 1958), religious folk art and mixed culture (1958), magical-religious stories Lucanamarca Quechua (1961), Quechua Poetry (1966), Communities of Spain and Peru (1968), Gentlemen and Indians - About the Quechua culture. Compilation of Angel Rama (1975), Formation of a national American Indian (1976).
II. Jose Maria Arguedas: Peruvian education, folklore and the language problem
"Live still convinced that I was born for this profession," Argueta said, referring to his work as a teacher before the 60's. "My house of all ages is this: the university. As much as I've said energy unlimited field belongs to the university and my devotion to Peru and the human being ", and referred to the university, where he worked for many years and he felt more comfortable.
To understand the academic work, intellectual and teacher of Arguedas, we must review some of the characteristics of the social historical context of the first half of the twentieth century. Then there was very marked cultural inequalities: there was a ruling class and a dominated class, a dominant culture and a subordinate culture (2). In the mountains had established a feudal regime in which landlords and bosses and had established a yanaconaje a system of oppression of members of indigenous communities. There was a marked trend toward reliance on the field and in the city.
Within this economic framework, education is only a privilege of the ruling classes and is marked by the dominant culture. Then it was common and natural to hear such expressions read Indian, Indian rebel. Was established as the Agricultural universities and engineering centers as mere training for the management of the factories and farms of the "great masters." Landowners and oligarchs instrumented schools and teachers in the service of feudal spirit and pursued ccombatieron teachers and schools when the Indians tried to gain access to education.
Years later, however, this changes: schools and teachers were gaining a place and a professional legitimacy not seen before thanks to peasant pressure and democratic action and criticism from some intellectuals. But they kept running away from the real needs and aspirations of learners and the country's interests. Devoid of science, culture and democracy, schools and recreated the prejudices of their social problems. Are examples of literary works that reflect aspects of that actually works like Cesar Vallejo Paco Yunque, the world is wide and outside of Ciro Alegria and Jose Deep Rivers Maria Arguedas, among others.
However, in terms of Wilfredo Capsoli Escudero
"when society modernizes, when the spaces are reduced, road infrastructure and communication, and the feudal spirit is moved by the capitalist philosophy. A philosophy that cultivates individualism. Promotes competition aside or bypassing physically or socially handicapped. Showy and dehumanizing the foreign eagerly receptive field to the detriment of the national and popular. "
In such conditions, then the school has not fulfilled its release, has failed to promote the socialization of democratic culture much less solidarity and the exercise of criticism.
is in this context that we find José María Arguedas. His main concern during his teaching career was the issue of multilingualism and the teaching of English literacy multicultural country. "How do my players, the Indians, who speak and think in Quechua pass the Castilian?" He asked then. Arguedas
promotes a new method of teaching and cultural education advocates:
"I will start a special class for first-year Indian students. I have a serious plan to investigate to what extent the influence of Quechua Castilian and in what proportion are to progress in learning English with the method I use. Employ a combined method of enriching vocabulary and effort to raise students' inner unrest "(In Forgues 1993: 108-109).
Reflect on the educational role of language as a tool for learning and social inclusion. Similarly, challenges educators to implement the tax form of Castilian for "leaves a traumatic and delayed sequel to the apprehension of the language." It advocates the cultivation method: the persuasive (as opposed to tax) and will gradually hand. Thus, Arguedas seeks to teach the Castilian as a code not only external but internal: the new students feel identified with the new language and handle it naturally.
Folklore was also the subject of your concern and valuable tool as an educator and intellectual, "Folklore educators can serve as a resource, providing education material for the same ... can serve as information to understand the spirit, the way of being students and parents in the community where you work. " Known as the Andean magical thinking directly with various cultural and artistic events. In the dances, songs and myths Quechua Arguedas was an educational resource. To the Andean man, dance and music are interrelated spiritual phenomena that the natural and human, the individual and collective.
"The Indian does not learn because it is crude and clumsy" said the "misti" and teachers, and even the parents said, and became convinced of his stupidity for learning the Castilian and the various subjects taught in the classroom. Arguedas fought and condemned this kind of thinking, which is why in 1966 hosted a roundtable on "The Quechua and Aymara monolingualism, involving: Alberto Escobar, Augusto Salazar Bondy, Emilio Barrantes, José Portugal, among others. The conclusion a la que llegaron fue que la educación oficial ignoró el fenómeno del plurilingüismo y la multiculturalidad.
Sostiene Arguedas que educar en castellano es usar un código ajeno para enseñar y transmitir modos de ser ajenos. La función de la escuela, en este sentido, es denigrante, deprimente y una actitud absurda. En su opinión, el quechua es el arma y punto de partida de la alfabetización. Se debía educar y alfabetizar en quechua, o al menos la acción educativa debía ser bilingüe e intercultural. Para demostrar la vitalidad y capacidad creadora de la lengua quechua escribió el “Himno canción a Túpac Amaru” y el cuento “El sueño del pongo”
"If we do not know how the people think, how can we educate them?" He said.
In Sichuan, brings the folklore in the service of education: encourages students to write poems, stories and comments inspired by the Andean village life, seeks to associate the potential regional educational work (nature, labor, customs, mentalities and traditions). Thus linked the present with the past, the school community and romancing with reality.
Finally, and finally, José María Arguedas is an essential intellectual Peru with his great work (novels, short stories, anthropology, folklore and teachers) contributed to the artistic and social value of indigenous Quechua `prostrate for centuries in the country. He lived and fought tirelessly and proverbially, Professor José Maria Arguedas: "For a wise Peru loaded with powerful, full of generosity of students and teachers eager to act with generosity truly wise patient"
There is currently a national educational project that seeks intercultural education, inclusive, liberating and democratic, but there is a low investment in education and the extent of corrupt practices has join the Peruvian education and generate a deep crisis that today Students failing to meet jes ¬ za ¬ learning more basic. Peru is located between Latin American countries under sem ¬ ¬ ance, gap-threatening any more competitive strategy ¬ ity and integration of the country to re ¬ gion and international markets.
BIBILOGARFÍA
Arguedas, José María. (1983). Works. Ed Horizonte.
Arguedas, Jose Maria. (1972). The fox and the fox up and down. Ed Lozada. Buenos Aires, Argentina.
FORGE, Roland. (1993). José María Arguedas. The letter immortal. Correspondence with Manuel Moreno Jimenez. Ed. of Deep Rivers.
PINILLA, Carmen María. (2004, Compilation and notes). José María Arguedas. Kachkaniraqmi! I am still! Essential texts. Editorial Fund of the Congress of Peru, Lima (Peru).
