Article

Pedagogical strategy to strengthen the oral tradition

Estrategia pedagógica para fortalecer la tradición oral

Estratégia pedagógica para reforçar a tradição oral

Francisco Miguel Cucas Nasner

Licentiate in Religious Sciences. Specialist in Educational Planning. Corporación Universitaria

Iberoaméricana. miguelkukas@gmail.com, https://orcid.org/0000-0002-6557-9311

José Isidro Getial Ayala

Licentiate in Religious Sciences. Specialist in Educational Games. Corporación Universitaria

Iberoaméricana. josegetial642@gmail.com, https://orcid.org/0000-0003-0431-5248

Carlos Armando Mera Espinosa

Licentiate in Religious Sciences. Specialist in Educational Planning, Corporación Universitaria

Iberoaméricana carmandomerae@gmail.com, https://orcid.org/0000-0003-1941-7546

Received September 2021 - Accepted June2022

Revista Iberoamericana de la Educación

Vol - 6 No. 3, July - September 2022

e-ISSN: 2737-632x

Pgs 28-60

Abstract: The present research is carried out with the objective of

strengthening the oral tradition from the bonfire as a pedagogical strategy in

the fifth grade students of the Quebrada Oscura Educational Center of the

indigenous reservation of Yascual, for which the qualitative - ethnographic

research approach is used to collect some life stories whose research design

will be action research. The population to work with is composed of 5 fifth

grade students, between the ages of 10 and 12 years old of both sexes,

belonging to socioeconomic strata 0 and 1. To achieve this objective, three

categories are proposed, which are: hearth and family, territory and orality.

This research interprets the cultural and social patterns of a community or a

specific group of people by conducting participatory workshops such as

mingas of thought, family visits, also using observation and collection of

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Pedagogical strategy to strengthen the oral tradition

life stories, emphasizing the way in which the researchers involved record

events, facts, or words that have relevance for the achievement of these

purposes in the community of Quebrada Oscura, to achieve an affective link

and integral development with the transmission of knowledge and

strengthen the oral tradition.

Keywords: Territory, family, oral tradition, indigenous community, culture.

Resumen: La presente investigación se la realiza con el objetivo de

fortalecer la tradición oral desde el fogón como estrategia pedagógica en los

estudiantes del grado quinto del Centro Educativo Quebrada Oscura del

resguardo indígena de Yascual, para lo cual se utiliza el enfoque de

investigación cualitativo - etnográfico se trata de recopilar algunas historias

de vida cuyo diseño de investigación será la investigación acción. La

población a trabajar cuenta con 5 estudiantes del grado quinto, los cuales

oscilan entre edades de 10 a 12 años de ambos sexos, pertenecientes a los

estratos socioeconómicos 0 y 1. Para lograr dicho objetivo, se propone tres

categorías, las cuales son: fogón y familia, el territorio y la oralidad. Esta

investigación interpreta los patrones culturales y sociales de una comunidad

o un grupo específico de personas realizando talleres participativos como

mingas de pensamiento, visitas familiares, empleando igualmente la

observación y recolección de historias de vida, se hace hincapié en la manera

en que los investigadoras involucrados registra acontecimientos, hechos, o

palabras que tengan relevancia para el alcance de estos fines en la

comunidad de Quebrada Oscura, para lograr un vínculo afectivo y

desarrollo integral con la trasmisión de saberes y fortalecer la tradición

oral.

Palabras clave: Territorio, familia, tradición oral, comunidad indígena,

cultura.

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Pedagogical strategy to strengthen the oral tradition

Resumo: Esta investigação é realizada com o objectivo de reforçar a tradição

oral da fogueira como estratégia pedagógica nos alunos do quinto ano do

Centro Educativo Quebrada Oscura da reserva indígena de Yascual, para o

qual é utilizada a abordagem de investigação qualitativa - etnográfica, trata-

se de recolher algumas histórias de vida cuja concepção de investigação será

investigação de acção. A população para trabalhar é composta por cinco

estudantes do quinto ano, com idades compreendidas entre os 10 e 12 anos,

de ambos os sexos, pertencentes aos estratos socioeconómicos 0 e 1. Para

atingir este objectivo, são propostas três categorias, que são: lar e família,

território e oralidade. Esta investigação interpreta os padrões culturais e

sociais de uma comunidade ou de um grupo específico de pessoas através da

realização de workshops participativos, tais como mingas de pensamento,

visitas familiares, utilizando também a observação e recolha de histórias de

vida, com ênfase na forma como os investigadores envolvidos registam

eventos, factos ou palavras relevantes para a realização destes objectivos na

comunidade de Quebrada Oscura, para alcançar um vínculo afectivo e

desenvolvimento integral com a transmissão de conhecimentos e reforçar a

tradição oral.

Palavras-chave: Território, família, tradição oral, comunidade indígena,

cultura.

INTRODUCTION

The bonfire as a pedagogical strategy to strengthen the oral tradition in fifth

grade students at the Quebrada Oscura Educational Center of the indigenous

reservation of Yascual."The purpose of this project is to build educational

scenarios that allow the rescue and strengthening of cultural identity, from

thinking, feeling and acting in indigenous territories, with a view to the

recognition of their ancestral roots, as an option to live in autonomy, identity,

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Pedagogical strategy to strengthen the oral tradition

peace and reconciliation where all members of a community are participants

in their own socio-cultural development and to comply with the specific

purposes of their own education, enabling respect and recognition of cultural

diversity.

This situation is present in the students of the Quebrada Oscura Educational

Center of the Indigenous Reservation of Yascual, since children and young

people have appropriated foreign cultural customs, which have nothing to do

with their cultural identity and the experiences of their own territory. Thus, it

is necessary to cultivate the cultural identity mediated by these investigations

that have a fundamental role that involves the educational community, since

many of them, according to the parents and elders of the area, do not know

the customs, the cosmovision and the stories that preserve the ancestral

knowledge, and what is more worrisome, they do not try to know or

understand them, preferring to give way to modernism. For this reason the

following problematic question is posed: How to strengthen the oral tradition

from the hearth with the students of the fifth grade of the Quebrada Oscura

educational center, taking into account the knowledge of our elders, and

whose general objective is to strengthen the oral tradition from the hearth as

a pedagogical strategy, with mingas of thought, to plan, organize and carry

out a work at the community level and achieve the re-signification and vitality

of the knowledge of the oral tradition. Therefore, to compile the memory and

the wanderings, testimonies of life of the wise elders who still have in their

thoughts experiences that keep a great ancestral wealth that can be transmitted

from the conversation in the bonfire, hence the importance of the oral tradition

from this space; it is there where the traditional practices such as dance, oral

tradition, own music, conversations, were carried out around the bonfire,

where the family gathered together with their grandmothers and grandfathers

since ancestral times as the mingas of collective thought of the partiality. We

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Pedagogical strategy to strengthen the oral tradition

work with a population of five students of the "Quebrada Oscura" Educational

Center, where we intend to collect information that will help the research

process proposed, to achieve the objectives proposed in the document; in the

same section, we present the techniques and instruments used to apply in the

research; finally, we talk about the scope and limitations regarding the

research.

The results are obtained as is the strengthening of the oral tradition from the

bonfire as a pedagogical strategy, knowledge and practices of the students

were diagnosed, giving rise to the design of a pedagogical proposal relating

to oral tradition and development with spaces for participation and dialogue.

Appropriate spaces to share the word, work, strengthen friendship,

familiarity, companionship and finally design a pedagogical proposal

articulated in the transversal areas related to the oral tradition.

The discussion generated around the research and the conclusions speak about

what the research process meant, establishing the fulfillment of the objectives,

the contributions to lines of research and the production associated with the

project, which in this case makes mention of the pedagogical proposal and its

evaluation, as well as the future lines of work, being these a contribution that

favors the educational processes that respond to the current needs of our

communities and that better from the school create spaces of interaction for

the development of competencies.

The hearth, the territory and orality are elements and even basic principles of

the ancestors, because the hearth and the family are the vital cell of society

and as such, is the beginning of life, therefore it is important to design

educational strategies that include the hearth as a tool to strengthen the oral

tradition.

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Pedagogical strategy to strengthen the oral tradition

Education is the scenario where the teaching and learning processes are

forged, where the necessary paths are built and chosen to set a horizon of

interculturality, respect and freedom.

For Aza Cuical (2016):

"The tulpas or the hearth are the three triangular-shaped stones that form

the hearth, located in the kitchen, a meeting place for families where

not only food is shared but also knowledge is shared. The tulpa or

hearth, which is the place where food is cooked, has been considered

by the taitas as the first space where ancestral knowledge is imparted,

which is part of the cosmovision of the Pastos people, where their own

knowledge is reaffirmed through oral transmission" (p. 121).

For the Pasto people, the hearth, the chagra and the maloca are very

significant and important scenarios for the homes of the indigenous

communities, since in these spaces food is cultivated for the body and also

for the soul and the spirit, they are also the places that are part to recreate the

word, through oral tradition, they are the spaces where man begins to know

the cultural manifestations, gathered the family: grandparents, parents and

children - commenting, remembering and analyzing the events, stories,

activities and stories of family, natural and community life.

In this regard, Dávila Cruz & Gallego Cortés (2018) say:

"The hearth is the fire, the candle, where food is prepared and gives us

warmth. From it comes the management of a people. From it is taken the

thread of respect for love. That is why we say that our right comes from the

stove. (p. 88).

That is, in this space experiences are shared and different activities and

commitments are planned for tomorrow, in relation to work, life and the

future are planned, arrangements and agreements are made. Similarly,

regarding the chagra, Garcés Amaya (2018) points out:

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Pedagogical strategy to strengthen the oral tradition

Likewise, there is another scenario such as the maloca, which according to

Garcés Amaya (2018):

"It is a sacred place where people mambe collectively, perform

traditional dances, receive the births, cook in their fires, and also,

tobacco and coca are circulated to receive the word of the spirits that

not only orients thought and action, but at the same time is healing and

guides the paths" (p. 15).

That is why during the processes of meetings, mingas of work and thought,

between communities and leaders, in the work that is carried out, the meetings

for recreation and tours of the territories, sacred sites, etc., the three scenarios

mentioned above are remembered and valued; the three scenarios mentioned

above are remembered and valued, with the aim of recreating ancestral

knowledge and being able to take it to spaces such as the school, the

community and families that lead to think and reflect on the importance of

this knowledge, which is inherited from millenary times and that today are

the foundation and support to keep this memory alive, not only in theory, but

from the impact it has for the welfare, development and progress of

individuals, ensuring an integrality and commitment among all the constituent

elements of Mother Nature. Finally, we quote Cuaspud Tarapues (2020) who

affirms:

"The Taytas consider the hearth an interactive, dynamic space, in which

the individual is formed as a community member, with his own values

and learns the word of the elders, and the proper use of the sun - moon

calendar, but it is also the place to reprimand against behaviors that

affect the personality, bad performances or bad actions, here negative

thoughts, habits and actions that go against community values, against

morality are corrected; finally this and understand the advice of the

elders" (p. 41).

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Pedagogical strategy to strengthen the oral tradition

It is the physical space and context where all beings coexist and interrelate

with each of the components that make it up, it constitutes the cultural

environment, for the indigenous people they are the areas inhabited on a

regular and permanent basis by the communities and also includes the

resources it offers, components such as water, wind, cold, heat; they also

make up the habitat or the traditional environment of all the activities that are

performed on a daily basis as harmonization rituals, social, economic and

cultural practices. In this regard Barrientos Aragón (2011) expresses:

"For Indigenous Peoples, our lands, territories and resources are

fundamental elements that allow for historical continuity and the

fullness of life, spirituality and social, cultural, economic, political and

human development, linked to our worldview, which consists of a

profound relationship with Mother Earth" (p. 1).

That is why the earth is something more than an extension where one lives or

works, it is something more important and at the same time it is a living being,

with veins and arteries, which are its rivers, the forests are its lungs, the rocks

its skeleton and the bark its skin.

Orality, also known as oral tradition, was the way used by millenary peoples

to transmit information, experiences, customs, traditions and knowledge,

generally within families and from parents to children, which became a

tradition and was passed on from generation to generation, through time,

where facts were told, sometimes real stories and sometimes also imaginary

events, which later became known as myths, legends, tales, among others; All

this contributed to create the collective memories that today are the greatest

wealth and cultural heritage of the aboriginal peoples. According to Obregón

Rivas (2020):

"Oral tradition is the mechanism that indigenous people have to

exchange, preserve and strengthen their knowledge, orality thus defined

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Pedagogical strategy to strengthen the oral tradition

is the basis of the representation of the cultural reality of indigenous

peoples, the way in which indigenous knowledge is transmitted has

been present in this type of communities since ancient times and has

managed to overcome the effects of modernity, largely preserving their

cultural history" (p. 27).

The work and the teaching profession involve and at the same time generate

responsibilities for the different actors who are in charge of the educational

processes, this implies innovation and preparation to ensure a suitable work

and somehow fulfill their role and function and meet the needs of students,

this leads them to implement different mechanisms and the use of scenarios

and tools that contribute to the purposes that have been proposed, this also to

facilitate their teaching-learning process, through the use of different

pedagogical strategies that contribute to such purposes. According to Torres

and Velandia, (2017) cited by Sánchez Otero (2019):

"To carry out the teaching and learning process, the teacher has a variety

of tools that allow him to interact with students to encourage their

participation, motivation and interest in the subject matter, in order to

transmit the knowledge he possesses in a meaningful way" (p. 3).

MATERIALS AND METHODS

This research is ethnographic because it describes or interprets the cultural

and social patterns of a community or a specific group of people by

conducting participatory workshops such as mingas of thought, family visits,

also using observation and collection of life stories, and also emphasizes the

way in which the researchers and those involved make a previous objective,

record events, facts, or words that are relevant to the achievement of these

goals in the community of Quebrada Oscura.

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Pedagogical strategy to strengthen the oral tradition

Qualitative - ethnographic is the study of collecting some life stories about

the lullabies in our elders wise to carry out these processes with leads to have

a definite structure of what we are going to look for.

As a result, we want to achieve a pleasant emotional bond and improve the

integral development of the children and their families.

Approach: The study presented in this document will be developed using a

qualitative research paradigm, which is based on the understanding of the

meanings, senses, opinions and perceptions of a given study group without

ignoring its context and being clear that each person is a different universe

and, therefore, gives way to the subjectivity of each one, understanding the

characteristics of the problem presented (Bonilla and Rodriguez 1997).

Type of study: The type of study chosen to develop this project is action

research, which according to Suarez (2002) is defined as a way of study that

allows exploring a problem situation that may be of an educational or social

nature in order to seek solutions to it through the sequence action-reflection-

action, involving internal agents in the process.

Definition of variables and categories: In this section we present the

respective categories and subcategories that are addressed in this research

work, within which it is expected to collect and gather adequate and sufficient

information to contribute in some way to the processes and approaches that

are proposed and that give clarity and contribute in part to the solution of the

problem posed; these categories are: The hearth, family and community,

within which the subcategories are developed: cosmovision, cosmic churo

and uses and customs; territory, with its subcategories: major law, solar and

lunar calendar; orality, where the subcategories are worked: Mythology, The

work minga and thinking minga and pedagogical strategies.

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Pedagogical strategy to strengthen the oral tradition

RESULTS

The results of the activities carried out allow us to identify that the research

objectives were achieved.

The following table shows the relationship between the objectives set, the

activities carried out and the weaknesses and strengths, taking into

consideration the categories and subcategories proposed:

Table 1. Strengths and Weaknesses

Specific Objectives

Activities

Strengths

Categories

Subcategories

To diagnose the

knowledge and

practices of the fifth

grade students of the

Quebrada Oscura

Educational Center of

the Yascual Indigenous

Reservation.

Survey

Territory

Major right: the importance

of the land and the fraternal

union that all members of

the community must have in

order to live in harmony is

recognized.

Solar and lunar calendar: in

which the community's own

activities take place, such as

the sowing and harvesting

of food, the patron saint

festivities and everything

that derives from the

activities of the culture - our

inherited traditions such as

its gastronomy or in the

patron saint festivities of

San Sebastian; or in the

myths and legends that have

been transmitted to us

orally; or in its governance.

To design a pedagogical

proposal related to the

oral tradition from the

campfire in the fifth

grade students of the

Quebrada Oscura

Educational Center of

the Yascual Indigenous

Reservation.

Non-participant

observation

El fogón, family and

community

Cosmovision: In it we

learned and recognized the

stories that our ancestors

have inherited from us.

Cosmic Churo: When

considering the traditions of

a past, these can be in a

present, hence our ancestors

live in them.

Uses and customs: it

is recognized that the way

they dress, their food, are

activities that contribute to

forge a cultural identity.

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Pedagogical strategy to strengthen the oral tradition

To apply the

pedagogical proposal

regarding the oral

tradition from the

hearth in the fifth grade

students of the

Quebrada Oscura

Educational Center of

the Yascual Indigenous

Reservation,

Workshop

Orality

Mythology: within

oral narrative, it is the

culture's way of

understanding phenomena

that at first sight are

inexplicable.

The minga of work

and the minga of thought:

Where we work with the

community in general so

that they participate in the

activities developed around

orality and the bonfire, as

inherited traditions of the

culture.

In relation to the first specific objective, it can be seen that the survey served

as a preamble to address one of the essential issues that move this work, which

is to implement a pedagogical strategy, whose diagnosis shows the axes that

were strengthened by using the instrument already mentioned in the previous

table. It can be argued that the survey questions revived past moments that

now serve to strengthen cultural identity and the oral tradition, because it

takes into account a fundamental axis which is the territory as a place where

culture and the cultural relations that are interwoven in it converge. What is

part of a culture is the way of dressing, being in this case the ruana, the hat,

the espadrille, the wool sack, the shawl, the follon, the petticoat as the main

elements highlighted by the students; other important aspects are the food,

among which are the guinea pig, the products that are made around corn and

milk; On the other hand, we cannot leave aside the beliefs belonging to the

culture, such as myths and legends or the words of the culture such as Chucur,

Cusumbe, Cuetampe, Taita; authority, respect, autonomy as important

sources of the indigenous council, also have primacy because in that space

the community's feelings are developed around the laws and customs that

govern it; in another instance, we can highlight the bonfire as a meeting point

when sharing daily experiences of the community.

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Pedagogical strategy to strengthen the oral tradition

The second element to highlight has to do with the pedagogical strategy used,

which is the bet that leads to the general objective, because it is in this space

that we talk about strengthening the oral tradition from the bonfire, which, as

evidenced in Annex 2, was carried out effectively by addressing key elements

that make it possible to understand that the word is indispensable in the

community and in the cultural identity of the native peoples. Consequently,

the implementation of the pedagogical proposal gives reason to think that

these spaces were very useful to achieve the general objective, since if it is

examined from the activities carried out, spaces of participation and

community dialogues were generated among the actors of this process and

logically the contributions that were expected within the daily work of the

educational process as such were noticed.

In this way, the processes developed and the instruments used to collect

information in the implementation of the pedagogical proposal as evidenced

in the annexes allowed identifying several strengths and some weaknesses,

which has to do with the central theme, which depends on several conditions

and current situations of the advances and progress that nowadays exist on

the planet and that somehow there are elements that overshadow or disappear

some traditions that are necessary for the care, protection and survival of the

ancestral memory.

All this is framed within the analysis that is made and developed, both the

objectives presented here and the categories, within which, through various

strategies such as meetings, writings, photographs, audio recordings, videos,

workshops to develop, led to promote appropriate spaces to share the word,

work, close lapses of friendship, familiarity, companionship.

In this way the supports and evidences that were obtained reflected in a very

high level the sense of belonging and rootedness towards their culture and

tradition, reflected in the writings and expressions, where it is also observed

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Pedagogical strategy to strengthen the oral tradition

the value and importance of maintaining good relationships among peers and

in such a way that it can be reflected towards the social and physical contexts,

from their interpretations, knowledge and feelings, that through their

language they try to express it to the outside.

Regarding the role of education within the community, several points of view

were expressed, according to their feelings and the experiences that the

different processes have generated for them.

The word of the community affirms: The education of the children depends

on the home, the family and is lived in the territory, the orality in the

community; but what we see is that there are contradictions, while at home

they are told that they must value the thinking of the elders and the customs

in the Educational Institutions they are not even taught, in fact, they are told

that this is not useful for anything else. So, one thing is what we tell them at

home and another what they are told at school. The present project was based

on the type of action research, which allowed us to observe how the students

interrelated among themselves, within the framework of the development of

the different activities, as Ayala (2021) explains:

"It is a research methodology to investigate within a community and the

problems it suffers, but in an active way. The members of the community, by

means of certain strategies, study the situations to be improved and propose

various solutions to the problems raised" (p. 1).

That is to say that the actors of the research process become active agents

within this work, where they get involved, both in providing the required

information and in the paths and undertakings that are agreed to follow, with

the aim of seeking joint strategies and above all contribute from their

possibilities, in what is required and within their reach; on the other hand the

role assumed by the students already within the educational field, led them to

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Pedagogical strategy to strengthen the oral tradition

be themselves actors and builders of their own knowledge and learning, in

this regard Guevara, (2016) states that:

"Teachers make use of didactic strategies to develop the contents of a program

and transform them into a concept with meaning; this process is called

didactic transposition, because it is the tool that allows the information to be

transferred in a didactic way" (p. 2).

In this regard, it can be said that the work carried out within the educational

scenarios comes from already established government entities and bodies, but

the methods, the meaning, the purposes and the vision that is given, is in the

hands of teachers, so it is necessary to seek mechanisms that relate to the

experiences and feelings of the student, something that is their own and fills

the expectations and hopes that they bring to school, where it is intended to

achieve a comprehensive training and contribute to improving their living

conditions, within the relationships with their social, cultural and other

environments.

On the other hand, it can be evidenced that the work developed was enriched

by the mentioned authors, who, it can be said, talked about a space such as

the hearth, which is the place where the family meets and shares experiences,

or what is the same, ancestral knowledge that is inherited from generation to

generation. Thus, in these spaces ancestral knowledge is reaffirmed as part of

the Andean cosmovision thanks to the oral tradition, as mentioned by Aza

Cuical (2016). Therefore, it can be argued that the research of the

aforementioned author, allowed to strengthen in a very productive way the

research presented in the document, since, as evidenced, a bet is made on the

bonfire as a strategy that allows students and the community to recreate these

spaces that have been lost due to lack of cultural appropriation by the

indigenous community. Thus, thanks to the proposed activity, it is found that

the bonfire served to revive a historical memory that has been lost due to

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Pedagogical strategy to strengthen the oral tradition

cultural hybridization, of which our indigenous culture is heir, giving rise to

a rethinking of the way of life of youth, so that they bet on the reconstruction

of ancestral knowledge and take ownership of them.

Regarding the hearth, it was evidenced that this not only helps in our body to

feed in a corporal sense, because it helps to cook food, but also helps in the

conformation of the indigenous government, because it is in such place that

one learns that the wise elders are the ones who inherit to the coming

generations the wisdom and knowledge received from the ancestors, as stated

by Dávila Cruz & Gallego Cortés (2018). Thus, it can be seen that around the

bonfire succumbed many of the practices of the wise elders, evidencing that

the spaces that were opened in the research allowed the importance to be

given to the knowledge and empathy that these have for contributing to the

community, being aspects that were shared in a positive way.

With respect to what was said in relation to the territory, it can be seen that

this is not only something that exists to take advantage of it, instead, it is a

space that invites us to recognize ourselves and be part of a cultural identity,

of a people, in which many things come together, such as belonging to a place,

to laws, to a culture that is full of riches. Thus, all of the above leads to accept

what Barrientos Aragón (2011) stated when he says that in addition to being

a geographical area, the territory is the place we have inherited from our

ancestors and which also accounts for historical memory, rights, knowledge

and know-how.

However, what became evident in general is that, although the theory of the

various authors mentioned above helped us to realize that although the theory

is very abundant to relate and show the various elements that cover the

identity of a people, starting with symbolic elements such as the bonfire, to

elements such as the law of the people, the family and the territory, which is

the place destined to carry out various activities that are the responsibility of

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Pedagogical strategy to strengthen the oral tradition

the community, the family and the territory that is the place destined to carry

out diverse activities that concern the community, it can be seen that in

practice these elements need constant reinforcement in the community so that

the bonds that make it belong to a different collective are clearly established

and the problem of the loss of cultural identity, already mentioned, is

diminished. Therefore, it is necessary that spaces destined to strengthen the

cultural identity are constantly resinified, so that future generations know

their origin, their laws, their customs and the ways of inhabiting their space.

Thus, it is intended that the literature in this work, which is based on various

authors, does not stop there, but serves for future research to resinify a culture

that has lost its way of being and feeling in its community. Therefore, it can

be argued that only the constant work that is done in the communities, being

practical, will achieve the reduction of the problems that this work succumbs

to.

On the other hand, it can be said that few authors were found who are

interested in the problem raised, which in this case was the loss of cultural

identity in one of the indigenous communities of Nariño, which can be

something negative insofar as only few researchers in the region are

concerned with recovering the ancestral knowledge of the Andean region,

thus inviting them to try to investigate and make young people aware of the

importance of knowing about the knowledge of the region.

In short, another of the findings that is evident in the research is that it allowed

complementing the various investigations that have been cited, inasmuch as

this type of research requires constant re-signification to try to stop the lack

of appropriation of young people in relation to the ignorance of their culture,

their customs and their traditions. Therefore, it is said that this brief space is

a continuation of the work that others have previously done, because this type

of space will never end, as it requires that the members of the community

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Pedagogical strategy to strengthen the oral tradition

open this type of space so that future generations do not forget their legacy,

their customs, or their traditions.

Finally, this research showed once again the importance that pedagogical

spaces have in the community, where it is stated that a pedagogical strategy

such as the bonfire allows the family to be strengthened in healthy

coexistence, through orality, because thanks to it, spaces of brotherhood

among the individuals of the community are nurtured and forged. In other

words, the categories reflected in the research and the diverse authors that

were brought to collation, allowed to see that this research was carried out to

show that there is still hope at the time of stopping the cultural hybridization

that is presented in the mentioned community.

CONCLUSIONS

Within the present project and with the development of the different activities

proposed here, very important parts were fulfilled, within each of the

formulated objectives, where the community, especially the wise elders, were

very important in their stories and experiences that they transmitted in the

consultations that were made to them, They are said to be the vital cell of

society and as such, it is the beginning of life, work, education and it is also

the scenario where the teaching and learning processes are forged, in life and

for life.

In this sense, the hearth, the territory and orality are elements and even basic

principles of the ancestral communities, since they contain the history, the

wisdom and all the components or raw materials that allow them to live, that

is to say, to exist; But for this, it is necessary to know, and this is what drives

the communities to adopt the necessary paths to set a horizon, where the

processes, stages and obstacles to be faced, are those that contribute to the

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Pedagogical strategy to strengthen the oral tradition

development of analytical skills and reflection to predetermine where I want

to go, of course that is after knowing where I am.

The approach of the mentioned categories also generated spaces for

expression, since through the strategies that were adopted, led the participants

to make their contributions from their own feelings, which was done within

the framework of respect, trust and freedom, so that they feel confidence and

security when making their proposals; characteristics such as companionship,

solidarity, teamwork were strengthened; These are considered sources of

progress and development for the communities, especially for the present one,

which, being an indigenous community, preserves, practices and lives under

these principles, so in addition to contributing to the solution of a problem, it

has also complied with other principles such as strengthening the culture and

identity of this territory.

Education is the scenario where the teaching-learning processes are forged,

where the necessary paths are built and chosen to set a horizon of

interculturality, respect and freedom, and therefore, the researchers of this

study, being part of the educational community, have been committed to these

processes to curb the lack of culture that have occurred in the educational

community. But, it can be seen that the teacher, being an agent of change, in

this case not only involved the members of the educational community, but

the community in general, so that in their feeling they appropriate their space,

live it, inhabit it without fear of recognizing themselves as part of it.

5.1 Fulfillment of objectives and contributions to the group's lines of research

The objectives that were set were satisfactorily fulfilled, since they allowed

strengthening some processes, mainly the recognition as an ancestral and

millenary people, of which it is part and that also has an enormous cultural

wealth, being immaterial and incomparable heritage - taking one of the great

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Pedagogical strategy to strengthen the oral tradition

legacies that have been transmitted from generation to generation as it is the

oral tradition.

In this way, knowledge, memory, principles and values are worth recognizing

and following, especially in favor of the care and protection of the cultural

and natural environment, which guarantees a good life for the present

generation, but in order to leave pleasant and clean spaces for those to come.

It should be taken into account that for each objective a category and its

development were proposed, showing that there was no problem in

approaching the proposed topic.

5.2 Contributions to Lines of Research

The research conducted in this space gave the opportunity for future

researchers to try to implement pedagogical strategies that serve to strengthen

the cultural identity of indigenous communities that today, by presenting a

cultural hybridization, do not know the meaning of belonging to a tradition

such as that of the pastures, taking into account the rich oral tradition that

these peoples present.

5.3 Production associated with the project.

For the development of this project, some educational institutions were

involved, mainly those of the places where the authors of this project work,

also the Educational Institution to which the Quebrada Oscura educational

institution belongs, who authorized the realization of the respective work; as

well as the community, parents and students, who from their dynamism,

voluntariness and desire to contribute to a problem that was identified, did not

measure efforts to be ready to the calls and development of workshops and

other actions that were undertaken. Thus, Annex 2 shows the pedagogical

proposal aimed at fulfilling the second objective, where you can see a broad

content that contains activities not only for students, but for the community

in general. However, it can be said that, if on the one hand this proposal is

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Pedagogical strategy to strengthen the oral tradition

rich in thematic content, since it contains various activities for the community

in general, on the other hand, it fulfills the third objective, which is to apply

this strategy, where the participation of the community in the thematic raised

in the activities contained in the proposal is evident.

In short, we can see a complete and sequential work with what was proposed,

achieved thanks to the various actors who participated in the proposed

activities, being thanks to their willingness and collaboration that they could

be carried out.

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