CULTURE INDIGENOUS HUITOTO

7/25/2019 CULTURE INDIGENOUS HUITOTO

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RESEARCH PROJECT

DANGER OF DISAPPEARANCE OF LANGUAGE AND/OR CULTUREINDIGENOUS HUITOTO

TUTOR

EDWIN ANDRES LONDOÑO

LEDYS KATHERINE OSSO BRAN

1117533706

GROUP 11

UNIVERSITY NATIONAL OPEN TO DISTANCE

SCHOOL SCIENCE EDUCATION

BACHELOR IN ENGLISH AS FOREING LANGUAGE

COLOMBIA

2015



DANGER OF DISAPPEARANCE OF LANGUAGE AND/OR CULTURE

INDIGENOUS HUITOTO

What is a factor with the highest incidence in the danger of the disappearance of

the language and/or culture Huitoto?

INTRODUCTION

Colombia is a country full of natural wealth and resources, is a privilege that fewcountries have. It is an immense fortune because it has a natural diversity andcultural giant. It is amazing to see the beauty of the great and wonderful scenery

and the beauty of its fauna and flora. So you have to be aware of how much wehave and begin to appreciate and value what we have.

(…)Inside the enormous beauty and biodiversity present in the Colombian Amazon, they stood out, with equal splendor and brightness, broad humanistic andcultural potential represented in the peoples inhabiting the shocking "lungs of theworld". Therefore, the Amazon means not only an important natural reserve of thebiosphere of the planet but also an invaluable reservoir of traditions, customs,representations systems, worldviews, of all forms, statements that do individualswho they really are, these are human beings. (Pico resides, F. 2010. P. 117). (1)

Each language is a different vision of the world we live in, regardless of the nativelanguage (Daniels-Fiss, 2008). The tongue may be a marker to represent wherewe come from, who we are and the ideas of the society to which we belong. Forthese reasons, a language is an important identity of a person (Woodbury, 1997).The language marker represents the people, represents the ideology of acommunity, so that all languages have value and deserve respect because theycontribute to the cultural wealth of their nation (Rippberger, 1992).

The extinction of languages is a cultural problem and practice today, so a nation

threatens to exile forever by history, culture and identification of certain social orclosed group. Paradoxically, the natives are resistant to globalization and theoffensive of their original cultures, the same factor, by accident is the cause of theirisolation from society, causing at the same time, the desire on the part of thenatives to meet their needs and to leave their villages, this way to manage to thrivein the world covered or homogenized.



Erica-Irene A. Daes, said that "cultural diversity is essential to the adaptability andcreativity of the human species as a whole. In their rich variety and diversity and inthe reciprocal influences they exert on each other, all cultures form part of thecommon heritage of all mankind. "Similarly it indicated that "The very concept of"indigenous "includes the idea of a culture and a different style of independent life

based on ancient traditions and knowledge, primarily linked to a specific territory.Indigenous peoples can’t survive, or to exercise their fundamental human rights,different nations, societies and peoples if they can’t conserve, restore, develop andtransmit knowledge they have inherited from their ancestors'Erica-Irene A. Daes,here said that "cultural diversity is essential to the ability adaptability and creativityof the human species as a whole. In their rich variety and diversity, and in thereciprocal influence one another, all cultures form part of the common heritage ofall mankind ". In the same way that" The very concept of "indigenous" includes theidea of a culture and a different lifestyle and independent, based on ancient

traditions and knowledge, primarily linked to a specific territory. Indigenous peoplescan’t survive, or exercise their fundamental human rights as distinct nations,societies and peoples if they can’t conserve, restore, develop and transmit theknowledge they have inherited from their ancestors.

In this work I teach the related thing to the absence of education of indigenouslanguages and that little by little is losing this custom. In the last years, as thedisappearance of species, political systems and climate change; also therehappens the disappearance of the cultures indigenous to a rapid way. This is aworrying phenomenon for some, indistinctly for others, native for others. As the

climate change, it is natural that they eliminate some indigenous languages - itsupports a current that we would name naturalist-; inside this current, there are theconservationists, who support that the languages have to it was preserving, theydo not have a convincing argument that is not the same of an ecologicalimbalance, of avoiding the species disappearance, or in the fund moralist sublimesa connotation. The Darwinists suppose that the disappearance of the languages isa natural process of survival of the strongest. Others with a more religious visionsuppose that the big number of languages is a curse towards the human beings forwanting to come to the sky building the Tower of Babel. For this current the idealthing would be that all the human beings we were speaking only one language,

which seems that it is fulfilled, since 96 % of the population only speaks 4 % of thewhole of the languages that exists in the world; while about a whole of 6 or 7thousand languages that exist in the world, 96 % only speaks 4 % of thepopulation. This is an indication of the disappearance of the languages.

In the world there are, in round numbers, six thousand languages. Two of them1,500 are in danger of disappearing, nations with the most endangered languages,



among the factors that have caused the number of talkers is reduced increasinglyinclude: lack of transmission to younger generations, trying to merge the dynamicsof production chains; the dispersion of the peoples of the conservation educationpolicy economic cultural and social backwardness, and weak.

For the human being is simply beginning to talk about the importance of speakingSpanish or English because globalization and other things require, so to speak. Butit is important to think about how we are going slowly to the point of ourselves asfailures for not speaking more than one language. This is not at all negative,because we must recognize how important it is to unwrap the shirt in any mediumwithout the language is the main impediment.

What I want to reach with this research process, it is how we can get to reallyassess the great contribution that would give us for our social, educational andeducational indigenous languages, especially the huitoto, which is the most

common and recognized in the Caquetá. There are many linguicism who say this isnot a catastrophe and that rather the reduction of the languages will facilitatecommunication and perhaps you can help build nations; even, that will facilitate theglobalization. But the Universal Declaration of Linguistic Rights posits that alllanguages are the expression of a collective identity and of a different way ofperceiving and describing reality, therefore, have to be able to enjoy the conditionsnecessary for their development in all functions.

Who believe that human rights are universal, who believe that each languagerepresents a culture and we are convinced that the loss of a culture impoverishes

mankind as a whole, the fact that there are languages in danger of extinction is amatter that does not cease to worry about. The dying an indigenous language, diesan entire cultural legacy with her. Many indigenous languages are in seriousdanger of becoming extinct completely. Processes of revitalizing linguistic arenecessary.

Today, one can observe the lack of cultural identity; either by the rapidtechnological progress, or because they are not considered relevant this problem,cause by which the importance of the different indigenous tribes becomes smaller.

All members of the community Huitoto they are people who deserve and are

entitled to live their lives without having to "hide" by fear or fear to the exclusion ofa society that has been modified, and little by little becomes a "fashion model"; acopy of the North American countries. Each village has a worldview different; oneway of doing things and think of the facts in a way "totally" differently than theothers; in this case, the Huitotos have a single language and original, like otherindigenous communities, now well get to know and preserve all these knowledges,enriches our knowledge and cultural identity. Language is a key component to



maintain the richness of a culture, the language Huitoto is an element of power,which can be used for the benefit, since in this way, we can "integrate" and know alittle more about their customs and/ traditions of a direct way. All of this is the partof our cultural heritage, which has a great value for a region. For example, alanguage is in summary one of the greatest values intellectuals on the linguistic

diversity in one place. On the other hand, language is part of those cultural valuesthat all individuals must retain, its importance lies in the origins of our human race.

What is done at present is literally to "commit an outrage" against a person and acommunity, since the languages and the individuals who had said language cannotseparate, it is its communication bridge with its most nearby beings; with itsancestors. Miguel León Portilla, indicates that “any language integrates a symbolicsystem of expression of the thought”. Hence, when it disappears or a language

becomes extinct it means that an infinite knowledge quantity is getting lost onhistory, culture, spiritual beliefs, and knowledges of ecology, between others. In

conclusion a possible way of being would die. A clear example preservation andimportance of the languages and indigenous cultures is Bolivia, a country thathandles different languages; between them: Spanish or Castilian, Quechuan,

Aymara indian and Guarani, which are the most excellent. Until now some effortsare done to prevent this from happening, as it is the case of the Center Indigenistaand the programs of ethnolinguistics in the University of the Amazonia here inFlorence - Caquetá. With which it tries to be prepared aboriginals Huitotos, so thatin their own language they educate to its congeners, thing that was achieved andtook even at postgraduate levels for some teachers of the family Huitoto.

CHAPTER I

PROBLEM DECLARATION

According to the Ministry of Culture, "in Colombia is currently speaking 65languages native American of diverse origin in 22 of the country's 32 departmentsand two Creole languages spoken by people of African origin". But in spite of the

fact that the 2010 Act was enacted 1381 for the recognition, promotion, protection,use, preservation and strengthening of the languages of the ethnic groups inColombia and their linguistic rights and those of their speakers, today several ofthese dialects are in danger of disappearing or almost extinct. "In a communityrather than in the other has been given this phenomenon. In some villages stillretain many features of the original language, while others have remained pure.



Both Salazar as Carupia agreed that the conservation of these languages hasbeen paramount to the survival of these peoples and their traditions, but that isnecessary at the national level strengthen areas such as ethno-to allow the newgenerations have the opportunity to learn and be educated in their mother tongue.

According to the book “The etno-education and the studies afro in the schoolsystem” of the teaching specialist in topics of afro, Juan de Dios Mosquera, theetno-education understands herself like “the education in the values of the national

ethnicity, bearing in mind that the Colombian cultural identity is the syncretism orcrossbreeding of three big roots: the africanidad, the indigenidad and the Hispanicworld”

"We should not confuse the concept of ethnic education with educational care forethnic groups. An educational community is etno-educator if your InstitutionalEducational Project assumes all its components and implements ethno afro-

Colombian and indigenous or mestizo, independent of its location in the nationalterritory"

“The fundamental intention of the etno-education is of propitiating the interracialand intercultural understanding between the diverse ethnic groups and populationswho integrate the ethnic and cultural formation of the nation”

The phenomenon of linguistic recovery is complex and it comprises two situations:revitalization and resurrection of a language. When we speak of revitalizing alanguage, we are in a situation where the language has lost spaces and beginsbeing used less and less; it even already is not the mother tongue of the younggenerations. It is understood, then, that it is necessary not to be still like that, but itis necessary to do something to change the situation. It is so there arise proposalsof revitalization of the indigenous languages that consider the importance of thelanguage in the maintenance of the identity and the culture. Now then, so that thespeakers decide to use a language that they are stopping speaking, it is neededthat they commit themselves with the revitalization process and feel his part.

JUSTIFICATION

Why do the languages die?

Susanne Mohr, teacher of Sociolinguistics of the University of Bonn, and Sachse,coincide with physical, socio-political, as well as socio-economic factors in the lossof the indigenous languages. Between the physicists include epidemics, illnessesor natural disasters. Between the socio-political ones there are very present civilwars, colonizations, repression and political oppression. Periods when thegovernments have not allowed to the indigenous peoples the use of its languages.



As for the socio-economic factors, Sachse mentions that, frequently, there turn outto be the parents who do not want that its children speak the language indigenousto its community for reasons of discrimination or prestige. “They want to prevent its

children from experiencing through those that they have lived”, it adds.

In turn, Mohr refers to attitudes linguistic of the native-speaker. That is to say, thenyou can submit negative attitudes toward their own language and change it by thedominant language of the country and thus, be integrated into the dominant societyand abandon their life-style.

“If the people lose its language, it loses much more than tha t, religious concepts,customs, histories get lost”, points out Sachse.

"The person if you use the indigenous languages, at the same time globalizationallows them to communicate in their language. There is hope, but depends on thecountry, the political situation, etc. ", says Sachse. Similarly, it is necessary topromote seminars on these languages to promote the interest of all parties, as wellas create centers that will protect and give support to endangered languages,explains Mohr.

At the same time, within indigenous communities, it is important that parents talk totheir children in their native languages. This will contribute to that language ismaintained, and at the same time, that transmit it are from generation togeneration, they agree the teachers.

In December 2009, it adopted the Law on Languages that said "explicitly that the

country's official language is Spanish. The languages of the ethnic groups areofficial in their territories", something that is "a big step."

The Colombian Department of Culture is employed at three central topics: "thepriority for them is the formation of indigenous teachers so that they could carry outthe educational programs, the design of the résumé of every community and theteaching materials preparation for the children". In spite of the utility that theexperience of the Basques could have in the Colombian intention,

Each language develops according to its geographic and historic context; that is to

say, a particular language can be extended toward a space or specific territory,depending on the context and trajectory to continue their speakers, and will beapprehended by the inhabitants of the new territory, which in turn maintaininterpersonal relationships with other communities, which will lead to the exchangeof interests; cultures; life forms, perception of the environment and the world; aswell as different ways of naming the reality and the various elements that compriseit. The purists (speakers of languages that are kept pure) have to use long



paraphrase for naming objects of modern civilization or use terms borrowed fromthe Spanish, and in doing so, his language is modified. Purists prefer to speakspanish before modifying their language pure. The indigenous language is keptpure, but is no longer used. Indigenous languages have come into contact cultural,economic and political culture speaking, which is economically stronger and more

advanced, and most politically powerful.

This contact has brought as a result negative attitudes of the natives towards itsown culture due to the following causes: economic influence: The speakers ofindigenous languages have to learn Spanish to obtain benefits that with its mothertongue they might not obtain, like employment and different products and services.The speakers of these languages realize that its native language is not useful inthe new society and begin to discriminate against it and her to stop using. Theindigenous language begins cultural Influence is spoken only inside the familiarnucleus: The Spanish-speaking culture has imposed its own religious beliefs

(Catholicism), implanted its own political system and its own way of seeing theworld. The indigenous languages became unable to describe the new objects andsystems of the new culture, as well as to interact with the new Spanish-speakingsociety.

ETHNOGRAPHIC QUALITATIVE INVESTIGATION

The ethnography developed for anthropologists and sociologists being, accordingto Anthony Giddens, the direct study of persons or groups during a certain period,using the taking part observation or the interviews to know its social behavior. The

ethnography is a systematical approach process to a social situation, which isconsidered in a global way in its own natural context. The fundamental target andthe starting point that faces all this investigation process is the comprehensionempathetic of the phenomenon study object. The ethnography is interested bywhat the people do, how he behaves, as it interacts; he proposes to discover itsbeliefs, values, motivations … etc. This type of investigation will be very useful inthis problem investigative, since there is had the valuable opportunity to be able toinvolve us with some members of the tribe Huitoto, and of this the ethnographicinvestigation talks each other. To be able to penetrate into this world to know thereal reasons or causes of the disappearance of the mother tongues in this culture

to which we belong, but we are still not conscious of its importance.

Another important feature that has this type of research is that you can relatedirectly to the field of education, which is where dates back all this problematic. Inthis way you may be able to improve all these flaws that have caused the loss ofsense of belonging in our students, who in the midst of their ignorance, do notshare with an indigenous person in their college by a certain morbid of not knowing



that speak with a person who does not belong to its "social circle" and I say in themidst of his ignorance because even when i was in my high school did not havethe knowledge of how important are these ethnic groups because they are who ihave inherited the manner in which he appeared and I am faced with the society.

A skill that we are going to use like group, is the ethnographic investigationparticipatory and not participatory. The last one gives us the opportunity to observebehaviors, customs that we could be useful to announce our students and this waythey should manage to appropriate of the culture in question. And the participatory,is where we go away to penetrate in a personal way in the life of a boy Huitoto whonot only will tell us what they do, how they do it and why they do it. But we will havethe privilege of being a part of all this for one day.

After this knowledge obtained take documents, bibliographic references that allowthe grabbing theoretical of all the conclusions that we have the physical approach.

In this way we are not only some tape recorders that repeat to the students that wedid in this experience, but they also demonstrate that is proven by professionals ofthe matter.

How is it possible to revitalize them?

The most important thing would be to create positive linguistic attitudes in thesocieties towards these languages, to impel projects of papers of this languageand, especially, that teaches them to himself in the schools. These factors wouldturn out to be crucial in processes of maintenance of the huitoto language andrevitalization; nevertheless, these represent mainly political decisions.

OBJECTS

It must promote respect for cultural diversity and generate awareness of the needto revitalize the use of the language among these; games, indigenous customs andtraditions native. Strengthen the ethnic identity of the students of indigenouseducation with the participation of all members of the community with otherpeoples and with the society and to boost research into indigenous languages andin indigenous languages for criteria that promote local development, and to informthe public policies.

Also establish sectoral policies to ensure the linguistic rights of indigenous peoplesin all levels of the State and ensure their compliance with instruments and actionsto stimulate the development of indigenous languages between the speakers andnon-speakers and in diverse social spaces, in public-private partnerships. Provideconditions in the public sector to manage processes of consultation involvingindigenous peoples with own languages ensuring an effective intercultural dialog



between the parties. Implement the right of peoples to the use, preservation,development, recovery, development and dissemination of their native languagesthrough an institutional structure strengthened, decentralized and efficient in themanagement of public policies and budgetary execution.

Specific Objectives:

- Perform a study or research on the tribe Huitoto.

- Analyze the evidence uncovered by the study.

- Systematize and/or summarize the information obtained.

- Submit the final information in a clear way, with foundations and details.

CHAPTER II

THEORETICAL FRAMEWORK

When the Spanish conquistadors arrived in the Americas, the inhabitants of thiscontinent spoke many different languages unknown to Europeans, but through thehistorical processes of conquest and of the Colony, many languages disappearedfor various reasons.

Died entire peoples and with them died their linguistic systems; other languagesceased to speak by explicit prohibition of the Spanish Crown, and many others,were extinguished by cultural assimilation. However, did not disappear all andtoday, after more than 500 years of crossbreeding, survive in this "New World"numerous indigenous languages.

In Colombia we have at the moment with more than 65 indigenous languagesalive; almost a million compatriots’ natives of this territory today werecommunicating by means of them, especially in border areas of the country and insettlements located in various ecological regions. These ancestral languages, thathave managed to survive to the various linguistic policies colonial and republican,are just as worthy of study as any language and, contrary to what with ignoranceare thought, have systems as complete and admirable as any language that servesas a means of communication to a group of human beings. AND is that for thelinguistic no ranges between languages: an indigenous language has the sameimportance as the English or French, the Japanese or the classical greek, this talkby a handful of individuals in any place that is away from our country.



The diversity of the indigenous languages of Colombia is notable and its study is inthe process; some linguists the classified in 13 different linguistic families andgrouped as isolated or unsorted to seven languages; other linguists consider 14families and group of isolated narrows it down to six. What is certain is that eachday will be demonstrating that these languages have structures and specific

characteristics, often not covered by the linguistic theories known, so that theforward and deepen their study does not only impact in a more preciseclassification, but also in the knowledge of human language.

At present there is hope to get to know them, valuing them and practice themmore, because there is already a legal framework that its existence. As languagesare preliterate, of oral tradition, today the ethnic education programs have beenimplementing the creation of alphabets and writing systems that are studying andplan to the linguists specialized in union of the community of speakers. Activitiesare developed for their use and disclosure and account with linguists Colombians

that have specialized in the study. However, we are very far from a fair assessmentof indigenous peoples and their cultural values and there is a need for a morecoherent policy to prevent the disintegration of the indigenous peoples, thedisplacement and violence in their territories. If they are not given the treatmentthey deserve or respect to the speakers, also their cultural expressions each dayIran fading with them. It is not a fiction is the fact that almost half of languages ofthe world are in danger of extinction. The experts tell us that many of these do notbecome the next generation. There are many linguicism who say this is not acatastrophe and that rather the reduction of the languages will facilitate

communication and perhaps you can help build nations; even, that will facilitate theglobalization. But the Universal Declaration of Linguistic Rights (published inBarcelona in 1996, under the auspices of UNESCO) postulates that all languagesare the expression of a collective identity and of a different way of perceiving anddescribing reality, therefore, have to be able to enjoy the conditions necessary fortheir development in all the functions.

Those whom we think that the human rights are universal, whom we believe thatevery language represents a culture and that we are sure that after a culture getslost the humanity becomes poor in its entirety, the fact that there are languages in

extinction danger it is a matter that does not stop worrying us.But in this post I am not going to speak about the death of the languages but ofsuccessful experiences of rescue and revitalization that they have giventhemselves in different spaces. When we speak about linguistic recovery, oftenthey quote to us the example of the Hebrew and good, it is a good example, butthere are other experiences, with indigenous languages, of revitalization and itbelongs to them for which I will account now. Before accounting for the successful



experiences, it is convenient to remember that the phenomenon of linguisticrecovery is complex and understands two situations: revitalization and resurrectionof a language. When we speak of revitalizing a language, we are in a situationwhere the language has lost spaces and begins being used less and less, it evenalready is not the mother tongue of the young generations. It is understood, then,

that it is necessary not to be still like that, but it is necessary to do something tochange the situation. It is so there arise proposals of revitalization of theindigenous languages that consider the importance of the language in themaintenance of the identity and the culture. Now then, so that the speakers decideto use a language that they are stopping speaking, it is needed that they committhemselves with the revitalization process and feel his part.

Resurrection of a language refers back to be a variety that was already not spokenin a linguistic community but which was the ancestral language of the group. Herecomes the classic example of Hebrew, which some 2,500 years was dead and

could be resurrected because there was a strong and consistent political will inaddition to a will of the people, since the language was a fundamental part ofnational identity and of its claim as a people. The revitalization of a languageinvolves different strategies and one of them is his teaching at the school.Needless to say that if the question boils down to the field of education, therevitalization will not succeed. Finally, it must have present that the decision ofrevitalizing a language is not a matter that is reduced to the pedagogical, but holds,fundamentally, a huge load policy, which has to do with the reaffirmation of theidentity of a people and the claim and access to certain rights. In that sense, does

not it should be understood this issue as if it were strictly pedagogical; Conversely,the revitalization of a language is a social broader project, in which the school is animportant space; but not the only Indigenous language immersion programs. Forthe elite schools promote immersion in the second language and we know that thishas good results in promoting bilingualism. [1] in addition, we know that this type ofeducation is not the most viable for indigenous children for various reasons. [2]thus views things, there were groups who thought that couldn't be used in secondlanguage immersion, when it comes to indigenous languages. There is also theadvantage that is not a strange language to the child but is its language hereditary.Therefore, applying the experience of immersion in English to French-speaking

children in Canada, immersion programs were implemented in languages minorityas the maori in New Zealand. What these experiences showed is that, without adoubt, the dip is the best weapon to produce a new generation of speakers ofindigenous languages.

In the following item will give you an account of experiences of immersion in theindigenous language which have become emblematic in regard to this subject.



The nests of the tongue. In 1980 the Maori of New Zealand became aware that histongue was seriously threatened and they decided to do something about it. Thisled them to make an assembly in which is specifically addressed this issue. Afterthat meeting was born the Te Kohanga Reo (language nestsâ). This was animmersion program for preschool-aged children in the language, the culture and

values of the Maori culture. The nests linguistic are considered the most successfulmodels of education in the world and are taken as an example in many places thatworks in revitalization of the language. Perhaps the success of these programsmay be because it has sought to develop the language and maori culture within anenvironment of rearing and protection that includes the concept Maori whanau(extended family). The definition of the nests linguistic that appeared in the NewZealand Official Yearbook in 1993 is: A hokanga reo is a base whanau/familywhere there is a deliberate effort to create an environment cultural Maori, in this,the Maori language, values and customs are naturally acquired by preschool-age

children in their kaumatua (elders). Through the example of the whanau, childrenlearn Aroha (love, compassion), manaakitanga (sharing and hospitality)whanaroutanga (family responsibilities) and traditional knowledge, crafts andcustoms, all via the Maori language.

REVIEW OF THE LITERATURE

Maria Virginia Haoa is one of the founders of the Academy of the Language Thereshaves Nui and agent of the "Program of Immersion" to give this original languagepolinésico to children and girls of kínder to basic quarter in Rapa Nui also knownas Isla de Pascua, Chilean possession in the middle of the Pacific Ocean. Haoa

was distinguished by the recognition of Living Human Treasure 2012 on the part ofthe National Council of the Culture and the Arts of Chile, which is provided with thesupport of the UNESCO, due to its efforts in the maintenance of the traditions andoral expressions across the texts making on nature, history, poetry and infantilestories in language shaves nui.

The language shaves nui it was not taught in the school from a beginning of theimplementation of the formal education in the island, in 1934. When there beganeducation - learning of the language as a subject inside the résumé in 1976, therewere 77 % of girls and speaking children of this language. In this moment a few

persons realized that the students it shaves nui they were not learning becausethey did not understand the Spanish language and this situation until thevernacular language began to get in the only existing school in Rapa Nui. This is agood example of what we can do with the problems that is demonstrated in theculture huitoto, since like teachers we have the big advantage of being able toinduce the student to acquire customs for the form in which it is taught. Myproposal is based specially in taking a member of the culture as a main support



huitoto, a teacher of course. Who is qualified theoretically to transmit knowledge tothe student? This one initiates counting the history of its culture later to include thelanguage in its class. If the teacher understands what is the language, why onespeaks this way and not in Spanish, little by little it will be appropriating of theculture and will fight for the preservation of this one herself. The previous example

gives us a clear vision of the way in which these topics must be tackled, since itgoes to influence the character of the student and it is not possible to ignore theway in which this one acts and why it makes it like that.

The linguistic value of the language: Between more languages can be studied andcompare best results will be obtained of linguistic research or knowledge areasinterested in the study of language. There are languages that share certaingrammatical structures or syntactic by come from the same root, others haveunique structures due to the isolation of different factors. These groupings can beperformed through the analysis of information varied and extensive, which is why it

would be impossible to continue in this road research if they are becoming extinctlanguages. The documentation is another of the keys to preserving the languages,but to shed relevant findings requires an immersion and involvement within thecommunity. Promote the maintenance of language could fall to resolve only theneed to obtain documentation without requiring contact with speakers, or thesurvival of this.

CHAPTER III

INVESTIGATION PARADIGM - INTERPRETIVE PARADIGM.

Also called qualitative paradigm, phenomenological, naturalistic, humanist orethnographic. It centers on the study of the meanings of the human actions and ofthe social life. This paradigm tries to replace the scientific notions of explanation,prediction and control of the positivist paradigm with the options of comprehension,meaning and action. He looks for the objectivity in the ambience of the meaningsusing the intersubjective agreement as an evidence criterion in the educationalcontext.

From this perspective one questions that the behavior of the subjects is governedby laws general and characterized by underlying regularities. The investigators ofinterpretive orientation center on the description and comprehension of what is onlyand an individual of the subject more than on the generalized thing. What theyclaim is:

- To develop ideographical knowledge.



- The reality is dynamic, multiple and holistic.

- To question the existence of an external and valuable reality to be analyzed.

The intention of this investigation is to discover why the culture, in specific thelanguage of the huitotos is stopping speaking to itself even in its members. Andthis way to be able to question where we have failed like society and in what is thissituation going to affect us. And that we become conscious that the only way ofbeing able to fight with it is by means of the direct education by means of whichonly a professional belonging to the culture can offer him. Because in the followingwork we are speaking to nearly one problems that is appearing because of the lossof a language, author HERBERT BLUMER speaks “The etno-methodology (thereare ways in which there is organized the knowledge that the individuals obtain of itshabitual experiences) Here we see as the individual fulfills a roll in the constructionof its daily life. As conclusion I can say that the production of the knowledge in the

social work is based largely to the interpretation. - using the theories of the authorsquoted previously, express that all its perspectives can join and complement thisway to come to a deep and clear knowledge on the phenomenon or individual whois studied. The education / languages learning has a very important role to beplayed in this sense and the interlinguistic communicative competition andintercultural debit to be born much in mind in a new approach of Didactics of theLanguage. According to Lluch (2002), the school is a frame privileged to treat thecultural diversity from a perspective of social cohesion since it constitutes amicrocosm in which it is possible to intervene of a controlled form. If we go away toa real ambience, where the pupils whose mother tongue is different from the

language of the majority might teach to the rest of the class some words. Or, aftera visit to the zoo, they might teach the names of the animals in their own languageto the rest of the class. These punctual actions can facilitate not problematicexperience of the identity to the newly arrived persons, can reveal that the socialand cultural diversity is a positive reality and also they can help to encourage themultilingualism and the intercultural. Undoubtedly none the linguistic and culturalbaggage of some and others might be easily shared if the linguistic project of theeducational centers out a global, inclusive project, in which the whole teachers'cloister was taking part, so that the linguistic and cultural treatment was not

exclusive of the matters, related to the education languages learning.



APPROACH OF INVESTIGATION - QUALITATIVE INVESTIGATION

(Sandín Esteban (2003), the qualitative investigation is a systematical activityfaced to the comprehension in depth of educational and social phenomena, to thetransformation of practices and stages socio educational, to the decision making

and also towards the discovery and development of an organized body ofknowledge).

Qualitative approach: Part of the study of methods of compilation of information ofdescriptive type and of remarks to discover in a discursive way conceptualcategories. It is very eventful to estimate the number of indigenous languages thatthey were speaking to themselves in the territory of the current Colombia at thearrival of the Spanish conquerors. The information of the chroniclers does not allowus to know in general if the names brought for the languages correspond todialectal variants, to different languages or simply to sub-groups of the same

speech with different names. The investigation that is carried out in this case wouldbe based on the information compilation beginning for members of the indigenousgroup huitoto, who will give its opinions of the persons who ignore its culture andwhy they believe that it is important that at least they know the importance of itsculture. The same way, it is necessary to study the society, who is the maincausers of that this language is eliminating. With these two simple interviews oneaspires that both parts could express its dissents and opinions that they will help tothe construction and conciliation of the causes of the problems, so if both committhemselves it is possible to go so far as to construct a suitable knowledge.

TYPE OF RESEARCH - STUDIES EXPLANATORY

You may find the reasons or causes certain phenomena. Its ultimate goal is toexplain why there is a phenomenon and under what conditions this is. Studies onthe first human groups in Colombia and its development up to the time of Europeandiscovery are still scarce and poor. Barely archaeological excavations have beenmade in a small part of the territory where they could be found traces of prehistoriccultures; the findings of tools or ceramics have been analyzed in the form not verysystematic and studies that could lead to conclusions more or less firm onpopulations far removed in time, such as those based on the measurement of the

magnitude of the organic waste, are outside the scope of the Colombianresearchers. This short introduction we is very useful for achieving

POPULATION

Huitoto. It is known by the Huitotos and in some cases Murui-Muinane, to themembers of a great nation, which was divided into four segments in function of thedifferent dialects: Bue, Mika, Minika and Nipode.



Geographical Location

Scattered in multiple locations in the rivers Orteguaza, Caquetá, Putumayo,Caraparana, in Igara Parana and in the vicinity of Leticia.

RESERVATIONS DEPARTMENTS MUNICIPALITIES

Amenanae Caquetá Solano

Witora o Huitora Caquetá/Putumayo Solano/Puerto Leguizamo

Coropoya Caquetá Solano

Monochoa Caquetá Solano

Jirijiri Putumayo Puerto Leguizamo

Puerto Zabalo-losmonos

Caquetá Solano

El Quince Caquetá Solano

Predio Putumayo Amazonas / Putumayo Puerto Santander, elencanto, Tarapaca, PuertoLeguizamo

k 6 y 11 LeticiaTarapaca

Amazonas Leticia

Historical Summary

The region inhabited by the Huitotos was wrapped up, since the beginning of theconquest, within the cycles colonizers that generally characterize throughout the

Amazon. Initially, from the predations of the Spanish settlements and mestizos ofthe eastern foothills andean since the sixteenth century and the breed of thePortuguese in pursuit of slaves, who arrived from the lower Amazon until the regionof Araracuara. The removal of workforce toward Brazil not only caused loss ofindependence and stability of the population but that generated significant changesin the social structure and cultural systems. The 'rubber boom' meant for theindigenous peoples a tragedy of enormous proportions. From the arrival of the firstmerchants, in the late nineteenth century, the life became producing changeswhose effects are felt even today in the groups survivors. The military conflictcolombo-peruvian, 1932, also had implications for indigenous groups. On the onehand signified the presence of the Colombian army, unknown almost completely inthe region, and their link to the contest, either as suppliers of the troops, such asnavigational guides for the gunboats and vapors and even as soldiers in the troop.The abuses by the Peruvian army against the Indians of the Putumayo wereconstant; there was no presence of the Colombian authorities that affirm themembership of these to one or another country. In addition to the indigenous



people there was no concept of nationality, there are people on either side of theborders belonging to the same ethnic groups. As a result of the war were installedmilitary bases in Puerto Leguizamo who brought colonization and new points ofattraction for the indigenous, who were linked to the emerging urban centers suchas labor, suppliers etc. Others suffered reprisals from the Peruvians who moved

entire communities, especially Huitotos toward Peru. In the thirties, the installationof the penal colony of Aracuara by part of the government influence especially onthe Huitotos. The criminal meant the transfer of the problems or social pathologiesof the country to the Amazonian rainforests, affecting even more the socialorganization of communities; many ex-prisoners were left to live in the regionbecoming settlers.

After the decade of the forties different extractive cycles supervened. The woodendevelopment made way to new colonization and to the foundation of new peoples;the tagua, the skins, the tigrilleo, were generating colonization. Finished the

litigation Colombo - Peruvian the missionary activity has been probably the mostdecisive exchange broker in the last years. Capuchin boarding schools werefounded on the areas, The Spout in 1935, in 1940 the mission of San Rafael of theDelight and in 1951 the Apostolic Prefecture of the Amazon was content. Themission took the translation of catechisms as one of its first activities to thelanguage Huitoto; likewise it took an important role as a distributor of goods and ofcommerce. The native languages were prohibited. These boarding schools areconsidered, partly, like responsible for the cultural destructuration of the groups ofthe area.

Social organization

Between the Huitotos and the Andokes the relations of kinship, which mechanismsof internal cohesion are the clans, which common ancestors share, characterize forthe descent patrilineal, the residence patrilocal, the matrimonial preferenceexogamy in the ambience of tribal group and at present a strong tendency to themonogamy like result of the external influences. The lineages operate in a vastarea of forests, gorges and segments of the main rivers. Formerly the socialepicenter of this territory clanil was characterized by an itinerant horticulturalsystem in which the residence place was changing more or less every 25 years,

when the production orchards were moving away from the maloca. This mobilityone has come losing and a tendency is evident to the shape of stable towns.

The men become related by line were shaping the constitutive group of the malocatraditionally patrilineal, its allied wives come from other malocas and from differentclans and its celibate children. Inside the lineage of the maloca the members wereordained for specializations: singer, shaman, trainer of coca and beginner of the



tradition. Them there join the members of lineages or different clans, considered tobe "orphan" as result of the loss of their own chief or demographic decreases. Inthis context the grandfather or proprietor of the maloca constituted a political unitthat rarely was extending its influence beyond its territory. The grandfather wassupporting and organizing its people in the rites and in the orientation of the

community work. Its agreements are validated in the ceremony of the“mambeadero”, in which every day the sacred plants are consumed in ritual form:the coca and the ambil.

Till the end of the decade of the eighties in the main establishments of the Huitotosthe political organization was distributed between the captain - the one who waselect to fulfill intermediation functions between its people and the nationalauthorities - and for other one the chief or ritual chief who in general was thegrandfather or "proprietor of the maloca". With the constitution of the securities, thecaptaincy went replaced for the figure of the chapter, institution to to which the

Huitotos have adapting themselves.

Economic Activity

The traditional media have been gardening, hunting, fishing and gathering. Usuallyeach family you can lay down a plot of forest per year and has simultaneously twoor more chagras in various stages of production, these have a dimension thatvaries between half and two hectares average. The main cultivated plants are LasYucas rafting and sweet that is the main crop; pineapple, peanuts, chili, maraca,cashew, Chontaduro, Umri, caimo, grape caimarona, mafafa, maize, Badea, pin,

sugar cane, ucuye and citrus fruits among others. Cassava, tobacco, and the cocaare of vital importance in the economy of the Huitotos.

The proteins are obtained through the hunting fishing and insects collected. Atpresent, the pets are quite important. In the areas of greatest colonization wherescarce natural resources by the departure of the natural forest there is a greaterdependence on fishing and the purchase of foodstuffs of industrial origin. Before itwas a tribe very healthy that did not take any intoxicating liquor. Now, consumebrandy, pure alcohol, cachaça, masato of cassava, fermented chicha of pineappleor corn, panela guarapo fermented.

Clothing and ornaments

Formerly used as clothing only guayuco. At present, the used as the civilized,preferring the dacron and nylon. As for the ornaments used those who buy in theshops from the neighboring villages. They like perfumes of scented flowers that areextracted from the rosewood and a liana which smell like cinnamon; other times



buy perfumes and lotions in the market when they go off. Use the aceitillo thatextracted from the fruits of some palms.

Communication and Transportation

Communicate over long distances by means of Maguare or telegraph of the jungle.Their means of transport are canoes that lead nimbly by the rivers, sometimes, forfull days. Use the trails for their long hours in search of food, firewood, hunting, andvisit to the family that lives far away. To cross the rivers make small bridges withrosewood heart tied with vines of Yare. They are sedentary, but from time to timemake their immigration when dies any of their children or when they have to go insearch of livelihood.

Rites and ceremonies

Have the following rites: for sowing, harvesting peanuts, hunting and the festivities

of the resurrection, July 20, the day of San Rafael his patron and Christmas. Inthese fiestas are involved in an orderly fashion. These are provided by twogentlemen called including grandparents. His family during the feast took place inpreference to which produced a kind of podium very high. Youth also participate inthese feasts but cannot organize or direct. The owner or patron of the feast youchoose godparents for the same with two months in advance and delivered to thema bunch of ambil that can't refuse. From that time are responsible for allocating theinvitations together with the ambil received. In the evening, the old closest to theowner of the fiesta, meet to comment on it, animating the meeting with stories,consumption of ambil (juice of tobacco) and coca (jibiyu). The wives of thegodparents are responsible for the preparations so that the party would prove welllucid.

Economic activity

The traditional means have been the gardening, the hunting, the fishing and thecompilation. In general every family can knock down a forest plot per year andpossesses simultaneously two or more peasant farmers in different phases ofproduction, these have a dimension that changes between average and twohectares I mediate. The main cultivated plants are the brave yuccas and sweet that

is the main cultivation; pineapple, peanut, green pepper, maraca, cashew,chontaduro, umarí, caimo, grape caimarona, mafafa, corn, badea, sideburn, sugar-cane, ucuye and citrus fruits between others. The yucca, the tobacco and the cocahave vital importance in the economy of the Huitotos.

The proteins obtain across the hunting the fishing and of gathered insects. Atpresent the domestic animals have enough importance. In the areas of major



colonization where they skimp the natural resources for the alienation of the naturalforest there exists a major dependence on the fishing and on the buy of foodstuff ofindustrial origin. Earlier she was a very healthy tribe who was not taking drinksintoxicating. Now, they consume firewater, pure alcohol, slowness, masato offermented, good yucca of pineapple or of corn, sugar-cane liquor of fermented

brown sugar loaf.

Garment and Adornments

Formerly they were using like dressed only the guayuco. At present they use themlike the civilized ones, preferring the Dacron and the nylon. As for the adornmentsthey use those that they buy in the shops of the nearby peoples. They like to useperfumes of many fragrance that they extract from the stick of rose and of a lianathat has smell of cinnamon; other times buy perfumes and lotions on the marketswhen they go out out. They use the claroline that they extract from the fruits of

some palms.

Communication and Means of Transport

They communicate at big distances by means of Maguaré or telegraph of theforest. Its transport means are the canoes that they lead promptly for the rivers,sometimes, for entire days. They use the by-paths for its long days in search offood, firewood, fighter and visit to the relatives who live at a lot of distance. Tocross the rivers they do small bridges with heart stick tied with Yaré lianas. Theyare sedentary, but time and again they do its immigrations when some of itschildren dies or when they have to go in search of subsistence means.

Rites and ceremonies

It has the following rites: of the sowing, of the compilation of the peanut, of huntand the holidays of the resurrection, on July 20, day of San Rafael its employerand the Christmas. In the above mentioned holidays they take part in an organizedmanner. Grandparents are always directed by two gentlemen called between them.Its family during the holiday occupies preference place, for which they prepare aspecies of very high tribune. The young person also takes part in these holidaysbut they can neither organize nor direct. The proprietor or boss of the holiday

chooses godparents for the same one with two months of anticipation and does tothem delivery of a bunch of ambil that they cannot refuse. From this moment theyremain entrusted to distribute the invitations together with the received ambil. In thenight, the old men most related to the proprietor of the holiday, meet to commenton it, cheering the meeting up with stories, consumption of ambil (juice of tobacco)and coca (jibiyú). The wives of the godparents are the managers of thearrangements in order that the holiday turns out to be quite lucid.



HOURS - RESEARCH ON ETHNIC GROUP

The partner I mentioned above I recommend that it is prudent to me to get involveddirectly with the environment of the indigenous group huitoto to me firsthand theculture, language and so on. To this end, invites me to the daily meeting is done in

the longhouse led by the chief. This often is spoken and sung in the language,which provides the ability to get familiar with the environment. The meeting beginsat 8:00 pm and ends around 10:30. For this study I will have to climb the maloca at7:00, so I'm going to adapt to the place it is something completely new for me, soI'll be able to see how to enter, sit and arranged to receive the knowledge. At thesame time I will have the opportunity to ask questions to the chief, the personresponsible for disseminating that knowledge that I receive. This will give me theopportunity to understand many things that books and Internet links is going to do.I plan to visit this place 3 times a week for the process to be well spent.

Moreover, I must also take into account the research that I must make in society.For this, I'm going to move to a small town in Caqueta Solano. Here the amount ofindigenous Huitotos is enormous, students who belong to a mestizo ethnic group,are directly exposed to share with children and youth belonging to this group. Tothem I'll make you a small business that allows me to see the interaction betweenthe two ethnic groups have to give me a general idea of the environment we livedaily. For this activity, I need a class of 2 hours depending on how many degreesyou have, likewise are the days I will be in this place.

In conclusion, the time that employ in this research study will not be very long

because with all the knowledge that I have through previous research, I'll be veryprepared initial way for the process of recognition of this community and thusdetermine the main cause of the problem.



BIBLIOGRAPHY

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Comisión nacional para el desarrollo de los pueblos indígenas. (2008) Tonguemother international day (November 25, 2015)http://www.cdi.gob.mx/index.php?option=com_content&view=category&id=39&Itemid=56

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Wikipedia. (2015) Language Died. (November, 15, 2015)https://es.wikipedia.org/wiki/Lengua_muerta

Ingenian Software.. Indigenous language speak in Colombia. (November 14, 2015)http://www.banrepcultural.org/blaavirtual/antropologia/lengua/clas2.htm

Sergio Alejandro Pastrana Pelaez. Disappearance of indigenous languages(November 18, 2015) http://biblio.juridicas.unam.mx/libros/7/3098/14.pdf

Daniels-Fiss, B. (2008). Learning to be a nehiyaw (Cree) through language.Diaspora indigenous and minority education, 2(3) pp, 233-245. Routledge, ISSN1559-5706. Retrieved September 20, 2009from http://www.tandfonline.com/page/looking-for-something

Woodbury, A. (1997). Endangered languages. Linguistics Society of America.Retrieved October, 2012, from http://www.linguisticsociety.org

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CULTURE INDIGENOUS HUITOTO

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