Indigenous knowledge and education from the Quechua community to school: beyond the formal/non-formal dichotomy

Abstract

In this article, we propose to approach Indigenous education beyond the formal/ non-formal dichotomy. We argue that there is a critical need to conscientiously include Indigenous knowledge in education processes from the school to the community; particularly, when formal systems exclude Indigenous cultures and languages. Based on ethnographic fieldwork in Quechua schools and communities, our examination of policy and teachers in the formal setting reveals overall contradictions towards practice, where the inclusion of Indigenous knowledge, language, and community participation remains largely symbolic, despite genuine efforts from those who support Indigenous revitalization. Further, an exploration of Wanka Quechua community educational practices focused on local ecology demonstrates that community education exhibits a structure that is culturally inclusive, intergenerational and values-driven, and rigorous and complex.

The construction of tribal learning mechanisms in indigenous higher education

“…The most important aspect is allowing learners to physically enter indigenous tribes to gain first-hand experience of tribal views and knowledge (McGinty, 2012). Indigenous peoples predominantly engage in traditional knowledge learning through familial and tribal systems (Sumida Huaman & Valdiviezo, 2014;Chang et al, 2015). Although tribal learning is generally recognized as an important component of indigenous education, educators face many related challenges.…”

“…These methods show the necessity of integrating indigenous knowledge into higher education (Shava & Nkopodi, 2017) and affirm tribes as the keepers of indigenous knowledge. Indigenous tribes impart knowledge through familial and communal systems and promote educational forms and processes different from those of Western education systems (Sumida Huaman & Valdiviezo, 2014;Keane et al, 2017). While learning about tribal culture and knowledge, the educator steps back from their social position and becomes a learner, eliminating the sense of colonial authority that indigenous learners may have (Harrison & Skrebneva, 2020).…”

STEM Educational Outreach and Indigenous Culture: (Re)Centering for Design Scholarship

“…In contrast to both formal and informal education, non-formal education takes place outside of traditional schooling but within an "intentional and systemic educational enterprise" (Kleis, Lang, Mietus, & Tiapula, 1973 as cited by Etling, 1993). Non-formal educational practices that adapt "to the unique needs of the students" (Kleis, Lang, Mietus, & Tiapula, 1973 as cited by Etling, 1993) have been reported to be more inclusive of Indigenous outlooks (Sumida Huaman & Valdiviezo, 2014), and supportive of distinct epistemological considerations and Indigenous agency (DeCoito & Gitari, 2014).…”

From indigenous education to indigenising mainstream education

“…The creation of dichotomies can, therefore, be understood as a political coping mechanism, whereby strategic essentialism, the deliberate essentialising of cultural traits in order to create "otherness", becomes an effective political strategy to achieve certain goals (Dahl, 2012). In terms of education, the indigenous education discourse has created and emphasised a dichotomy between informal, often community based education and formal, state-led education (Huaman & Valdiviezo, 2012). There are two main challenges related to this dichotomy.…”