Places, languages and times of the collective memory of the kankuamo people

Abstract

In the analysis of the texts that support this analysis, it is noted that many works on the so-called ethno-education have not seen the world as it has been revealed by the rules of culture from the social interactions of its actors, but how that should be within the framework of ideals, strange in contrast to the specificity of cultures that disguise the next, of which they become accomplices; and above all they have not taken linguistic “facts” as objects of knowledge of reality, both general and particular, but as mere instruments of communication and in this erratic appreciation, perhaps what has been called ‘ethnoeducation’ has been plunged in colombia’. A final, but striking conclusion  set forth in the seminars  in question,  also expressed  by the indigenous and Afro-descendant rapporteurs, seems to give the justifying touch to what has been said so far, in the sense that “Ethno-education demands a comprehensive change, both by of the natives as of the Afro-descendants, as of the Creole-whites or not who work in such communities”.