Intercultural Communication in Ecuador
Introduction
Ecuador being a multicultural country, in 1970 it crossed a struggle directed by indigenous movements, to achieve the use of their language and cultural presence within formal education, this genre that in 1983 will structure art. 27 of the Constitution of the Republic of Ecuador where it was established that the indigenous population will use their mother tongue within the educational field.
However, the Ecuadorian educational model has continued with the traditional education system, where classes are given in Spanish, perhaps this problem is caused by the lack of prepared teachers or the lack of economic support from the State towards the institutions ofIntercultural Education.
Developing
Therefore, bilingual intercultural education, as an initial, basic and high school education, runs the risk that its model of the bilingual intercultural education system disappears. Therefore, the lack of interest towards the importance generated by this education for the training, construction and maintenance of a country that despite being small territorially is very culturally diverse.
Therefore, the problem that I will address is how bilingual intercultural education helps to the formation of a plurinational country and how it would affect whether this educational model is not respected, as established in the current Culture Law, Art. 27 of the Constitution of the Republic where it is determined that “in the education systems that are developed in the areas of the predominant indigenous population, the Kichwa or the language of the respective culture and Spanish as a language ofintercultural relationship ".
It is necessary to deepen the conceptual differences between EIB as educational modality and interculturality as a focus on public policies. There is no doubt that these differentiations, by action or omission, constitute a theoretical-political position regarding intercultural policies.
On the one hand, with educational modality a restricted conception of bilingual intercultural education, or of interculturality, which is limited to plans, projects or policies proposed or developed from the State addressed to peoples associated with indigenous and/or Afro -descendant identities, is limited to indigenous and/or Afro -descendant education,and mostly limited to the geographical coverage of rural areas where some of these peoples settle.
For example, in Argentina, the National Education Law understands that educational modalities, including the modality in EIB, are constituted from: “Those organizational and/or curricular options of common education, within one or more levelseducational, which seek to respond to specific training requirements and meet particularities of permanent or temporary, personal and/or contextual nature, with the purpose of guaranteeing equality in the right to education ”.
The education that Freire Banking is a relationship between an agent subject and a patient object through a delivery of stereotyped, dead, static content, through narration and dissertation. The educator puts himself in front of the student as his necessary antinomy, and encourages ignorance in the student.
This contradiction, educator-sabio, educating-mean, gives the reason for the existence of the two dialectical terms. In this education model the word is more sound than significance: it is either abstract word or empty and idle word, deprived of its transformative capacity. The patient should memorize and repeat the contents narrated.
It is like a container, a "vessel" that must be "filled" in a docile attitude towards the educator, to be more educated. The student is responsible for receiving the deposits, save them, file them. There is no place for invention, creativity, hopeful search, the critical awareness of which its critical insertion in the world would result as its transformers, such as its subjects.
Develop, strengthen and enhance the bilingual intercultural education system with quality criteria from early stimulation to the upper level, according to cultural diversity, for the care and preservation of identities in line with their teaching and learning methodologies. According to the diversity of the country.
Spanish is the official language of Ecuador;Spanish, Kichwa and Shuar are official intercultural relationship languages. The other ancestral languages are for official use for indigenous peoples in the areas where they live and in the terms set by law. The State will respect and stimulate its conservation and use.
Ecuador is a constitutional state of rights and justice, social, democratic, sovereign, independent, unitary, intercultural, plurinational and secular. It is organized in the form of the Republic and is governed in a decentralized way. The communities, peoples, and indigenous nationalities, the Afro Ecuadorian people, the Montubio people and the communes are part of the Ecuadorian, unique and indivisible state.
The communes, communities, peoples and indigenous nationalities will be recognized and guaranteed, in accordance with the Constitution and with the pacts, agreements, statements and other international human rights instruments, the following collective rights. Maintain, recover, protect, develop and preserve its cultural and historical heritage as an indivisible part of Ecuador’s heritage.
The State will provide resources for the purpose. The ancestral, indigenous, Afro Ecuadorian and Montubios peoples may constitute territorial constituencies for the preservation of their culture. The law will regulate its conformation. María Laura Tenplanta a series of criticism of education projects from the concept of interculturality:
• Predominance of restricted notions of culture.
• Lack of articulation between educational projects and other dimensions of social life.
• Marked verticality in the dissemination of the intercultural project.
• Almost exclusive reduction from the intercultural project to rural spaces (non -urban).
• A void left by the State in many regions, which is sometimes occupied by organizations of different origin and for divergent purposes, such as religious institutions that have developed EIB projects accompanying the task of evangelization
conclusion
From here it turns out that for the banking conception of education men are beings for adaptation, for accommodation, for integration to the world partially presented in the deposits received. The more bank education cancels the creativity and criticality of the marginalized, the more it favors the interests of the oppressors that seek the transformation of the mentality of the oppressed and not of the situation that oppresses them, in order that, better adapted to thisSituation, they can dominate them more easily by assuming the condition of "beings within" and not "outside" (the oppressed society), "beings for another" and not "beings for themselves", of immersed beings as things in thereality.
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