Acercamiento al proceso de socialización de la población infantil cabécar de Chirripó.
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2014
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INIE
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Esta propuesta de investigación es producto de la reflexión generada a partir de los resultados de dos estudios previos realizados desde el Instituto de Investigación en Educación. Tiene como objetivo general identificar las prácticas de crianza en grupos familiares cabécares de Chirripó, mediante un acercamiento al contexto, para así favorecer procesos educativos culturalmente pertinentes. Para la elaboración del estudio, se contemplaron como sujetos de información tres grupos familiares cabécares con infantes menores de seis años, un jawä (médico tradicional), tres personas mayores de comunidades cabécares, tres personas cabécares técnicas de promoción de la salud y tres docentes de lengua y cultura cabécar. Para recolectar la información se utilizaron las siguientes técnicas: revisión documental, observación, entrevista cualitativa, grupo de enfoque, notas de campo. Además. se realizó una sesión con una duración de tres horas, con tres docentes del Programa de Lengua y Cultura del Ministerio de Educación Pública, para complementar alguna información recolectada previamente con las otras personas informantes y para que conocieran la propuesta de lineamientos metodológicos y le hicieran aportes a la versión inicial formulada por las investigadoras como producto de estudio. Ahora bien,de acuerdo a los objetivos planteados, se presentan algunos de los hallazgos del estudio:
La familia tradicional cabécar es extendida, viven abuela, abuelo, papá, mamá hijas e hijos. La abuela y el abuelo participan de la crianza de las personas menores de la familia por la sabiduría y el respeto que ostentan en la estructura social de este grupo humano.
La abuela o el abuelo son los que enseñan la parte espiritual contando historias, leyendas, creencias, mitos (que son contados al caer la noche). Les enseñan de Sibö, su deidad y también los valores, entre los que se consideran como muy importantes en la cultura cabécar: la reciprocidad, la generosidad, la hospitalidad, el respeto a los clanes, a las mujeres, a las personas mayores y con discapacidad.
Son tareas de las mujeres: cocinar, hacer mochilas, guardar la dieta de la menstruación o del embarazo, levantarse temprano hacer oficios de la casa, cocinar, lavar la ropa, hacer bebidas de maíz, yuca, plátano, ñame, malanga, ayote para todas la personas, participar en la siembre y cosecha de los cultivos. La madre enseña a sus hijas y lo que no sabe se lo consulta a la abuela.
Por su parte, los hombres aprenden a enseñar a los hijos los quehaceres típicos: limpiar terrenos, voltear árboles, cazar, mantener la familia, construir la casa.
La oralidad representa otra fuente de aprendizaje muy importante para la niñez cabécar, es a través de las historias que se interiorizan las normas de convivencia entre las personas y de estas con el entorno. Sin embargo, en los grupos familiares no se está conversando continuamente más bien esta acción se realiza en momentos específicos,tal vez esta dinámica influya en la percepción de que las personas de esta etnia son muy calladas y su tono de voz bajo.
El silencio es altamente apreciado, si se grita o se habla mucho se cree que se provocan los espíritus malos.
ABSTRACT: This research proposal is the result of a reflection that stemmed from the results of two studies previously conducted from the Research Institute in Education. It's general objective is to identify the parenting practices of cabécar family groups of Chirripó through an approach to the context in order to promote culturally relevant educational processes. For the devising of the study, three cabécar families with children under the age of six, one jawä (traditional physician), three elderly people from the cabécar communities, three cabécar people specializing in health promotion, and three cabécar language and culture teachers. The following techniques were used to gather information: documentary revision, observation, quantitative interview, focus group, and field notes. In addition. a three hour session was held with three teachers of the Language and Culture Program of the Ministry of Public Education to supplement some previously gathered information with other reporting people, to get them familiarized with the proposed methodological guidelines, and to provide feedback to the initial draft proposed by the researchers as a result of the study. However, according to the proposed objectives, some of the findings of the study are: The traditional cabécar family is extensive with living grandparents, parents and children. The grandparents are involved in the raising of the children as they are wise and they hold respect in the social structure of this group. The grandparents are the ones who are the spiritual guides by narrating stories, legends, beliefs, and myths (which are told at nightfall). They are taught Sibö, their deity, and also values among which those regarded as very important to the cabécar culture are: reciprocity, generosity, hospitality, and respect for the clan, women, the elderly and the disabled. The tasks performed by women are: to cook, prepare backpacks, maintain a diet during menstruation and pregnancy, and getting up early to do house chores such as cooking, washing clothes, making corn, yucca, plantain, yam, taro, and squash beverages for everyone, and participating in the sow and harvest of crops. The mother teaches her daughters, and what she does not know, she consults with the grandmother. For their part, the men learn to teach their sons traditional chores: clear land, cut down trees, hunt, maintain the family and build a house. Oral communication represents another very important source of learning for cabécar children. It is through their stories that they embrace the norms of coexistence between people and with the environment. Nevertheless, the families are not constantly talking, but they do so during specific moments. Perhaps this dynamic influences in the perception of this ethnicity of being very quiet and speaking in a low tone of voice. Silence is highly valued; if someone shouts or speaks a great deal, it is believed to provoke evil spirits.
ABSTRACT: This research proposal is the result of a reflection that stemmed from the results of two studies previously conducted from the Research Institute in Education. It's general objective is to identify the parenting practices of cabécar family groups of Chirripó through an approach to the context in order to promote culturally relevant educational processes. For the devising of the study, three cabécar families with children under the age of six, one jawä (traditional physician), three elderly people from the cabécar communities, three cabécar people specializing in health promotion, and three cabécar language and culture teachers. The following techniques were used to gather information: documentary revision, observation, quantitative interview, focus group, and field notes. In addition. a three hour session was held with three teachers of the Language and Culture Program of the Ministry of Public Education to supplement some previously gathered information with other reporting people, to get them familiarized with the proposed methodological guidelines, and to provide feedback to the initial draft proposed by the researchers as a result of the study. However, according to the proposed objectives, some of the findings of the study are: The traditional cabécar family is extensive with living grandparents, parents and children. The grandparents are involved in the raising of the children as they are wise and they hold respect in the social structure of this group. The grandparents are the ones who are the spiritual guides by narrating stories, legends, beliefs, and myths (which are told at nightfall). They are taught Sibö, their deity, and also values among which those regarded as very important to the cabécar culture are: reciprocity, generosity, hospitality, and respect for the clan, women, the elderly and the disabled. The tasks performed by women are: to cook, prepare backpacks, maintain a diet during menstruation and pregnancy, and getting up early to do house chores such as cooking, washing clothes, making corn, yucca, plantain, yam, taro, and squash beverages for everyone, and participating in the sow and harvest of crops. The mother teaches her daughters, and what she does not know, she consults with the grandmother. For their part, the men learn to teach their sons traditional chores: clear land, cut down trees, hunt, maintain the family and build a house. Oral communication represents another very important source of learning for cabécar children. It is through their stories that they embrace the norms of coexistence between people and with the environment. Nevertheless, the families are not constantly talking, but they do so during specific moments. Perhaps this dynamic influences in the perception of this ethnicity of being very quiet and speaking in a low tone of voice. Silence is highly valued; if someone shouts or speaks a great deal, it is believed to provoke evil spirits.
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EDUCACIÓN, EDUCACIÓN INDÍGENA, IDENTIDAD CULTURAL, COMUNIDAD CÁBECAR, CHIRRIPÓ (TURRIALBA, CARTAGO, COSTA RICA), SOCIALIZACIÓN, EDUCATION, INDIGENOUS EDUCATION, CULTURAL IDENTITY, CÁBECAR COMMUNITY, CHIRRIPÓ (TURRIALBA, CARTAGO, COSTA RICA), SOCIALIZATION