Este artículo expone saberes educativos mapuches que forman parte de la educación familiar. El objetivo es contribuir con el debate epistémico de contenidos educativos indígenas de educación intercultural, para superar su desconocimiento en escuelas situadas en los contextos de vida mapuche de hoy día. Se observa que el desconocimiento de los saberes educativos mapuches dificulta la implementación de un enfoque educativo más adaptado a los conocimientos socioculturales, para los alumnos de origen tanto mapuche como no mapuche. En efecto, la escolarización de niños mapuches y no mapuches se ha basado casi exclusivamente en un currículum monocultural de la sociedad occidental. La metodología se fundamenta en la investigación educativa, desde una perspectiva cualitativa mediante una muestra de 16 kimches (sabios). Los resultados revelan categorías de conocimiento vinculadas a conceptos de tiempo y espacio del ciclo anual, conceptos de procedencia geográfica-territorial (tuwün) y ascendencia parental (küpan). Cada uno de estos aspectos es incorporado por la familia mapuche en el proceso de formación de los niños y jóvenes. Se concluye que estos conocimientos pueden constituirse en un aporte epistémico que favorezca una educación contextualizada y potencie la formación de los alumnos a partir del diálogo de saberes desde un enfoque intercultural. Palabras claves: saberes educativos mapuches, educación intercultural, diálogo de saberes. This article presents Mapuche education knowledge that forms part of a family's education. The aim is to contribute to the epistemic debate on the indigenous educational content of intercultural education for the purpose of overcoming ignorance of this content in schools located within contemporary Mapuche life. Ignorance of the Mapuche's educational knowledge hinders the implementation of an educational approach best suited to the sociocultural knowledge, for both Mapuche and non-Mapuche students. In fact, the schooling of both Mapuche and non-Mapuche children has been based almost exclusively on the monocultural curriculum of Western society. The methodology is based on educational research from a qualitative perspective through interviews with a sample of 16 kimches (sages). The results reveal categories of knowledge linked to concepts of time and space in the annual cycle, concepts of geographical-territorial origin (tuwün), and parental descent (küpan). The Mapuche family incorporates each of these aspects into the education of children and adolescents. It is concluded that this knowledge may constitute an epistemic contribution that favors a contextualized education and strengthens the education of students through the dialogue of knowledge systems from an intercultural approach.

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This article aims to analyze the intercultural education and teaching formation in Latin America, specially in Chile. The study of this subject is an analysis of the Team of Senior Researchers of the Research Center in Indigenous and Intercultural Context (CIECII)-"Centro de Investigación en Educación en Contexto Indígena e Intercultural"-part of the Millennium Scientific Initiative (ICM in Spanish) program by the Universidad Católica de Temuco. We uphold the view that interculturality in Latin America had its origin in the dynamic and complex relationships among the different indigenous communities and in the subsequent sociocultural transformations that resulted from the processes of conquest, colonization and constitution of the nation-states. In this context, bilingual intercultural education has been historically aimed at indigenous people, while formal schooling has been conceived mainly as a strategic tool of the nation-states to continue the dominance processes inherited from the colonial time (coloniality), specially in the school institutions. Thus, thinking about interculturality in a critical manner means to conceive it as an ethical, political and epistemological project to be. A project that would transform the foundations that underpin the asymmetries and inequities in our society and that are replicated through formal schooling. We can conclude that, for teaching training, interculturality should seek to build a dialogue among subjects belonging to different societies and cultures in order to counteract the single-lined monoculturalism, to overcome the colonial characteristics of the educational actions, based on teaching practices based on critical awareness, as well as to combat racism and discrimination.

Although a substantial body of research has now documented the negative mental and physical health impacts of discrimination on various minority/non-dominant groups, little has been reported on the impacts of such discrimination on indigenous populations. In this study, we investigated the selfreported emotional reactions, coping responses and long-term impacts of discriminatory experiences among 50 Mapuche adults in Chile. The limited literature suggests that a substantial proportion of the Chilean majority society is prejudiced and discriminatory towards the indigenous Mapuche population, and that the Mapuche experience discrimination. Interviews with participants indicated that discrimination was psychologically wounding, and aroused anger, undifferentiated bad feelings, shame and a sense of powerlessness. Participants responded with self-protective, self-controlled or confronting actions. Although negative long-term effects were reported, ethnic re-affirmation and strengthening of bonds within the Mapuche community were positive outcomes that seem to provide resilience for the participants. This does not discount however, the need for more research assessing the impacts of discrimination in Chile nor the need for anti-discrimination measures to be implemented.