THE CUMANAGOTO LANGUAGE AS LOCAL IDENTITY IN THE

STUDENTS

INTRODUCTION

For world public opinion, all indigenous societies

they continue to be primitive, daring, wild, uncivilized, poor in
cultural manifestations, virtually lacking articulated language and in
they are sentenced to disappear; this conception is reflected in the systems
educational watering the specificity of each indigenous culture.

Currently, members of oral indigenous cultures

Venezuelans are contributing their income to the world of writing, guided by
the principle that in this era it is already impossible for societies
Indigenous people continue to remain in society.

In indigenous societies, knowledge is transmitted orally.

The individual's participation in cultural production is indeed distinct.
it is individuals who produce new technical attempts, songs,
history, etc., to be integrated into the culture must be approved and
accepted by the group, for example: if a person produces a song, it
it can be heard by others and passed from mouth to mouth, until
the whole group sings it: this song becomes the group's heritage, it is for this reason
that if the indigenous language is taught, we would be multiplying knowledge.

The Ministry of Popular Power for Education currently

establishes educational plans and projects that are immersed in the levels and
modalities of the Bolivarian Education System, this macro document
consider and assess the importance of indigenous languages for the

1
development of cultural heritage and interculturality, that is why this
project in contribution to the rescue of Venezuelan ethnic culture is
will be characterized by presenting a proposal for a pedagogical strategy for the
strengthening of the Cumanagoto language as local identity in the men and women
first grade B students of the Francisco Fajardo Educational Unit

The structure of the research refers to the following

aspects:
Diagnosis of the Problem Situation. Context Analysis
Socioeducational; in which the context and the issues are described.
Study. Theoretical foundation; the background and bases are presented
theoretical and legal foundations on which the study is based. Design
methodological; refers to the population, sample, methods, techniques and

instruments used for research and data collection.

Proposal; action plan, analysis of the results, conclusions,
recommendations and bibliography and finally the Appendices.

DIAGNOSIS OF THE PROBLEM SITUATION. ANALYSIS OF

SOCIOEDUCATIONAL CONTEXT.

In the Geo-historical Field

The present research was carried out at the UEN 'Francisco'
Fajardo,” which is located in the central area of the El Tejar sector.
Municipality of Piritu, Anzoátegui State. It provides services to the child population.
from this sector and other adjacent ones such as, Parceling, Tejar North, the
Taparitas, Bolivarian Terraces, and Virgen del Valle Sector.

The sector is made up mostly of rural-type housing.

built by the ancient government entities such as; Malariology
The manufactured blocks, asbestos or steel without sewage networks in their

2
septic tank defect. In this community, there are different sources
of jobs, businesses; such as hardware stores, restaurants, supermarkets,
passenger terminal, hair salons, bakeries, laundries, liquor stores. From
in the same way, there are the social missions of Barrio Adentro, Mercal, Mission
Culture, within the institution at night operates UNEFA.
in the same way, it has basic services; among which is evident
deficiencies in solid waste collection, energy
electricity, sewer system, scarcity of drinking water through pipes and a
deficient public surveillance.

Most of the inhabitants of this sector come from ancestors.

Indigenous people, are born and raised in this place, but there is also a
small Chinese, Japanese, Arab, and Portuguese colony, owners of the majority
of the businesses. The school was built where it is currently located.
in 1971, with characteristics typical of rural schools, to provide
response to the schooling of boys and girls in the municipality.

The State Educational Unit 'Francisco Fajardo' begins to

function in the year 1945 under the name of State Mixed Day School No.
58, in a family house located at the curve of the Main Avenue of El
To adjust at the height of the crossing towards the Military School, there they shared with two.

elderly people named Simón Rondón and Lorenza Guillen.

The first teacher who started back then was the educator.
María Teresa Rodríguez de Méndez received students from the El sector
Tejar, Laguna Azul and Píritu worked two shifts (morning and afternoon) with the
my students from 8:00 a.m. to 12:00 noon and from 2:00 to
4:00 pm In that same year, the Literacy Center begins to operate.
Nocturne with the teacher Pedro Rafael Silva (deceased) at 4:00.
at 6:00 pm, because the community at that time did not have
electricity, but with a diesel plant.

3
 The mixed daytime school No. 58 lasted approximately four to
five years operating with 40 students. Subsequently, due to the
increase in enrollment other sections were created to be
attended by other teachers, operating in different family homes of
the community, becoming part of it in the year 1963 at the school nucleus
rural Number 40.

By the year 1971, the President of the Municipal Council Mr. Luigi
Colaiacovo of Italian origin who planted roots in this community, and
worried about the pilgrimage of Teachers and Students rescues a parcel of
land in the La Puerta de Golpe sector, to build a physical plant
Where does the Educational Unit 'Francisco Fajardo' currently operate?

For the year 1976, the Public Works Promotion agency

Estadales (F.O.P.E.) builds six classrooms to accommodate 200 students in that
the same year the school is identified with the name Concentrated School
Mixta El Tejar, request made by Professor Jesús Rafael
Valladares (deceased), currently when with a library that carries his
name.

In 1979, the school graduates and separates from Core 40,

By that time, it has a Director: Carmen Chanchamire, a
Deputy Director: Cristina Méndez, a Secretary Miriam de Alfonso, three
workers Eduarda Silva, Rómulo Carpio (deceased) and José Gregorio Motaban; and
ten teachers: Reina Medina, Luisa Ramírez, Jesús Alcalá, Jacinta Méndez
Isabel Guaina, Adelina de Figuera (deceased), Baduy Manzano, Dolores
Aguilar, Mirna Ramírez and Víctor Hernández who enters by transfer of
nucleus 40.

4
 Then the teachers Mercedes de Ríos, Sorelys de Romero, enter.
Vestalia Ramírez Liberon, Julio Cesar Hernández Castillo, Moralba Alonzo
Ramírez, Xiomara de Ramírez, Yolanda de Ríos, Mercedes Aguilar, Teresa
Méndez, Luisa Matey, and others who are still around today.

For the year 1984 by decree of the Governor of the State of Anzoátegui
Dr. Pedro Tabata Guzmán is assigned a new name 'School'
Francisco Fajardo”, a name that still identifies him.

In 1985, the teacher Vestalia Ramírez Liberon is appointed,

Coordinator of the Intelligence Program "Learning to Think", then moves on.
to be the Principal of the School, in place of the teacher Carmen
Chanchamire, who is retired.

In the year 1986 - 1987, the Deputy Director Cristina Méndez retired.
The teacher Moralba Alonzo Ramírez is appointed as a replacement.
In that same year, another deputy director position is created, and she is appointed.

the teacher Coromoto Fermín Arcia, and in her place, the teacher Isbelia enters
Guaura Castro.
In 1994, the third stage of basic education was created, under the
government of Lic. Dennis Balza Ron. At that time, the school had
with a Director, two deputy directors, a staff of faculty consisting of:
56 professionals, 04 administrative staff, 04 workers, and 01 specialist in
learning difficulties.
It also had a dental prevention school center.
(C.E.P.R.O.), attended by dental students (interns) of
Gran Mariscal de Ayacucho University, based in the City of
Barcelona of the state of Anzoátegui, who provided assistance to 1,100
students, distributed from preschool to ninth (9th) grade of
Basic Education, which made it call it STATE EDUCATIONAL UNIT

5
FRANCISCO FAJARDO

On January 16, 2001, Professor Vestalia Ramírez retired.

Liberon, who is replaced by Licda. Moralba Alonzo Ramírez, who
currently waiting for retirement. Prof. Asdrúbal Reyes
Chanchamire assumes the position of Acting Sub Director in substitution of Licda.

Moralba Alonzo Ramírez. During the school year 2008 - 2009, he is found
in the position of Acting Director is Msc. Militza Sánchez who from
then take over the management of the institution.

Vision
Achieve in our educational complex, an academic level of
excellence within the community 'Del Tejar' of Píritu, taking into account
the high demands of our society, rescuing our values
cultural aspects and relating them to technological advances, in order to achieve
active students in their learning process, which we will achieve with
curricular proposals and programs according to their needs, and with the
design of the Comprehensive Community Educational Project to incorporate the forces
lives that integrate the community into the school environment, especially the triad:
School - Family and Community.

Mission
The U.E.E: "Francisco Fajardo," located in El Tejar de Píritu, has
As a fundamental mission, Education, through it we want to contribute
the education of children and young people with high academic performance and
professional projection, maximizing all their capabilities,
in addition to the assessment of his person, of his peers, of his equals,
their environment, their origins and their culture, in an atmosphere of respect and affection,

where the participation of all members of our institution was prioritized in

the learning process, to achieve creative, independent people

6
 that ultimately they are a real contribution to the new homeland that is needed, for
generate with the liberating force of Moral and Lights citizens
with the highest principles and values.
.3.5 Description of the institution.
The State Educational Unit 'Francisco Fajardo' is located in the area
west of the state of Anzoátegui, in the Dr. Humberto Pérez Parceling Sector
Martínez de El Tejar, Municipality of Píritu, having the following boundaries:

North: Independence Street

On: Black First Street
This: Door and Strike
West: 24th of July Street.
This educational unit continues to grow and educate the (students)
students of the Piriteña Community with ethical values and cultures, worthy
to continue their professional training studies, with a view to
contribute to the evolutionary development of our nation.
Among the objectives pursued by this institution are the following:
Reinforce values consistently in Learning Projects and
Comprehensive Community Educational Projects.
Maximize the abilities of students by stimulating their
physical, intellectual, emotional, and artistic abilities.
Offer spaces for meeting and reflection for parents and
representatives that allow them greater participation and commitment
quality versus the holistic education of their children or representatives.
Promote and facilitate the development of improvement activities
teacher to optimize teaching practices.
School Enrollment.
Due to the increase in students, new sections are created.
incorporating new teachers into the different subsystems of
Education: Initial, Primary and Secondary (Level I).
Currently, the State Educational Unit 'Francisco Fajardo' has

7
with three (03) Directors and an academic staff consisting of: 57
professionals from Early Childhood Education to Secondary Education, one (01)
Secondary internal coordinator, one (01) library teacher, one (01)
library assistant, one (01) Coordinator (internal) of Early Education,
one (01) Coordinator (internal) of the P.A.E. Program, one (01) Coordinator
(internal) of Culture, one (01) Coordinator (internal) of Project
Pedagogical, six (06) Secretaries, seven (07) cleaning workers and 1,190
students from the different subsystems.

Socio-pedagogical field: Within the institution, planning is carried out.

according to the guidelines of the Ministry of Popular Power for Education

according to the curriculum design, I incorporate the axis of interculturality which aims to

rescue and strengthen the cultural identity of students through

knowledge and dissemination of the native mother tongue Cumanagoto,
characteristic of our ancestors from the Carib ethnic group and the Cumanagoto family.
Therefore, the planning of activities is attempted to maintain the
indigenous idiosyncrasy that identifies us, minimize the process of
transculturation and develops the pride of being Venezuelan and descendants
of indigenous people. Currently, the media, development and the
globalization, the transculturation has increased rapidly,
making many of the indigenous societies that still exist in
our territory, have adopted many customs that are strange to it.
What represents a great threat, as over time, if not
rescuing these customs, this cultural heritage could disappear
(cultural identity) this is happening with the cumanagoto language, the same
was practically extinct due to the little dissemination and ignorance that it
had the same.
In the U.E.E. 'Francisco Fajardo' of the Píritu Municipality, it was possible

to highlight that many of their students are unaware of the language

Cumanagoto, it is included as curricular content according to

8
the regulations established by the Ministry of People's Power for the
Education. Through observations made in 1st grade 'B' we
I was able to diagnose that there is a lack of content planning, thus
how the students do not have knowledge of the language; both of
its pronunciation as well as its writing, which is affecting achievement
of the planned objectives and of a comprehensive education. For this reason, it
I consider it important to design a pedagogical strategy for
strengthening of the Cumanagoto language as a local identity in the y
the 1st grade 'B' students of the State Educational Unit
Francisco Fajardo in order to promote the study and knowledge of
our indigenous cultures so that these children can learn to manage from
early age this indigenous language and so they become multipliers of the
future generations.
Given the above and in order to promote cultural roots in the
boys and girls, the following question arises;
How would the implementation of the Cumanagoto language contribute to the
boys and girls of the first grade of Francisco Fajardo school to the rescue of
cultural heritage?

Regarding the environmental scope: the environmental problems of

sectors lie in the growth of weeds, poor disposal of the
solid waste, inadequate cleaning of the creek, which has caused
the flooding of the neighboring houses, lack of a system of
adequate sewers, as the majority of the inhabitants throw the wastewater
served to the street and lastly the air pollution, produced by the
burning of waste and the odors that emanate from the industrial complex
Cryogenic of José or José Antonio Anzoátegui complex. In this order of
ideas at school promote valuing and development of a
ecological awareness in children to promote care for

9
environment and the proper use of natural resources, both inside and outside
of the institution.
Theme: The limited knowledge and dissemination of the Cumanagoto language as
local identity.
The object of this research:

The knowledge of the Cumanagoto language,

The field of action was.

The 1st grade section 'B' of the U.E.E 'Francisco Fajardo', of the Municipality
Píritu, Anzoátegui State

General Objective;

Design a pedagogical strategy for the strengthening of the language

Cumanagoto as local identity among students of 1st grade 'B'
from the State Educational Unit "Francisco Fajardo"

Scientific Questions:

What are the limitations that students have for the

learning the Cumanagoto language?

What relationship exists in the teaching of the Cumanagoto language and the
strengthening of cultural identity?

What would be the benefits that the application of strategies would bring?
pedagogical in the knowledge and dissemination of the Cumanagoto language in the
the female students?

Scientific Tasks:

1.- Conduct a diagnosis of the students.

2.- Investigate bibliographic sources related to the topic to be researched.

10
3.- Design and execution of pedagogical strategies for the
empowerment of students to strengthen the language
cumanagoto.

THEORETICAL FOUNDATION.

THEORETICAL BASES.

HUMANIST THEORY.
The theory that underpins the proposed research is represented
through the humanistic approach, which consists of a doctrine orattitudebased vital
in an integrative conception of thehuman values, which advocates for the

return to culture. Humanistic theory takes into account consciousness,

theethics, the individuality and the spiritual values of man, to whom
conceives as a creative, free, and conscious being. This theory holds that the
man is free to choose his ownbehavior, instead of reacting to
the stimuli of thehalf environmenty the reinforcements.
Thehumanismphilosophically, emphasizes thedignityand the value of
thepersonOne of its basic principles is that people are beings
rational beings that possess within themselves the capacity to find the truth and

to do good.
It is worth emphasizing that the humanist approach is the emphasis it places on

the education of feelings and ofthe personalitytotal, and not reducing the
school education to an intellectualist and collectivist education concerned
exclusively for cultural and social objectives, that is to say being
the human is the entity that channels cultural expressions, through which
values, beliefs, and traditions manifest, granting freedom
to project experiences and transmit knowledge, through
historical awareness and artistic potentialities. Therefore, this theory
allows exploring cultural diversity and theevolutionof the policies
cultural. Consequently, being the language and idiom a distinguishing factor of
the cultures and of greater value for indigenous societies, this theory is

11
fits perfectly in this study and allows understanding that for training
it is necessary for the individual to possess knowledge of their
origins, develop a sense of belonging and pride in their culture and
race.
In light of the above, the teacher has the duty to offer to
the students specific contents, that project, develop and
Spread the cultural heritage of the communities.

THEORIES OF SOCIAL LEARNING. BANDURA

Social learning focuses on determining to what extent they learn.
individuals, not only from direct experience but also from observing it
what happens to others, that is, learning by observation. The
students navigate in the environment with which they interact
constantly allowing them actions that will facilitate various
attitudes for their evolutionary development. Its structuring, the elements that
they consist of communicating to the child being educated through learning that

may be significant for the teacher.

Bandura accepts that humans acquire skills and behavior,

according to themodelbehaviorist, observing and imitating. Also that through
A significant social model requires behavior. And it points out: "The
learning is largely an activity of information processing in
the data about the structure of behavior and of the
events in the environment are transformed into symbolic representations
that serves as guidelines for theaction.
Therefore it is necessary to constantly reinforce the language
cumanagoto, to achieve the development of its valuation as
foundation of the local idiosyncrasy of our municipality. Which also
will contribute to the strengthening and rescue of indigenous roots. The legacy
ancestral of the Caribbean community in the municipality of Piritu, due to evolution

12
social of the population, they had almost completely lost their language.
through articles established in the CRBV, the LOE, and educational design
curricular, the beginning of its resurgence, in which respect and consideration are given
the importance of indigenous societies in history and evolution
of the nation.

OPERANT CONDITIONING THEORY OF SKINNER.

This theory is based in the conductism.

Conditioning operating, also called conditioning
instrumental, it is a form oflearningthrough which a subject has
more likely to repeat the patterns of behavior that entail
positive consequences and, on the contrary, less likelihood of repeating
those that have negative consequences. Operant conditioning is
a type ofassociative learning what it has to do with the development of
newbehaviorsbased on its consequences. In this theory the
Reinforcement is very important, which is why it is present in everything.
moment. If after a student correctly completes a task
receiving praise from the teacher makes it very likely that this behavior will

strengthen, however if you do not get the correct answer it is likely that your
behavior weakens.

Operant conditioning can influence behavior.

individual and make them arrive at a response that is intended or desired as
the most likely, as it conditions the generation of a certain
behavior in the individual, in the same way one can also have a
greater control and probability of a behavior being repeated in men and women
students

In the case of the cumanagoto language, it is key that the

students have consistent stimulation and reinforcement, to achieve a
meaningful learning, which will revert in the appreciation and dissemination of the

13
Cumanagoto language and the indigenous roots of our locality. To the and
Students should be spoken to about ethnic roots, of the aborigines,
customs, narratives, myths, legends among others, to foster interest.
Well, according to the chronicler Leonardo Alvarado Charua, it is necessary to imitate the

sounds produced with the mouth by the Cumanagotos, as well as making gestures
and pronounce the same words, that is, the idea is to spread this
language as it really is and not how each person adapts it to their style, because of

In that way, it would be distorting and ending this legacy.

Cumanagoto.

Name that means 'Inhabitant of Cumaná'. Of linguistic affiliation

Caribbean, are located in the state of Anzoátegui. The suffix goto,
means 'inhabitant of', 'resident of', so Cumanagoto seems
to mean inhabitant of Cumaná. They were located to the north of the state
Anzoátegui, and its descendants still remain in these areas, but
they maintain a vague awareness of their indigenous condition. They refer to themselves

"same saying: 'We the Indians,' but this word is used as"
synonym of poor peasant. They have forgotten their origin, of the language of
your grandparents, of the tribal name and the ancient ritual and mythical structures.
The way of life and the peasant customs of the region preserve, without
embargo, many isolated traits of the Cumanagoto culture.

On the other hand, the Cumanagotos were an ethnicity of the branchCaribbeanwhat

lived in the center and center-east of Venezuela to the Caribbean coast at
moment when the Europeans arrived in South America. Therefore the
Cumanagoto is a dialect or language spoken throughout almost the entire national territory.

and especially in coastal areas such as the case of the state

Anzoátegui. This language originated from the union of other dialects of

14
different tribes such as; the Chaimas, Guaiqueries, Chacopatas, the
Caribs, Cumanagotos, the Core (Alvarado, [Link])
Currently, efforts for revitalization are being made.
linguistics of the Cumanagoto language.

The Cumanagotos from the coast were especially dedicated to fishing;

those from the interior land cultivated certain products. They were dedicated to the
barter for the exchange of products as well as to obtain gold and pearls.
Their most common housing types were: the arboreal structures and the windbreaks. Sometimes

They built huts and churuatas. From their hunting, they obtained capybara meat.

deer, tapirs, ducks, peccaries, guacharacas, and paujíes. In agriculture

they produced; corn, cassava, beans, cotton, tomato, and chili peppers. The men: used
tail. And married women: a straw and cotton apron. When the
women were single and walked completely naked. This ethnicity was
polytheistic

PROVINCE OF THE CUMANAGOTO.

The coastal limits of the Province of New Andalusia encompassed

from Maracapana to the coasts of the Cumanagoto and Píritu
1983
54 in García N., 1984:10). These groups since the beginning of the contact
armed showed a strong resistance to their conquest, standing out among
they the Caribbean lineage calculated by some authors at about 50,000
people, while it is estimated that more than 20 tribes inhabited the basin of
Unare River, the lands of Aragua de Barcelona and the mountains east of the river
They do not believe, with the most numerous warriors being the Cumanagoto, the Palenque.

and the Píritu. Partialities very similar in customs, religious beliefs,

social and political uses.

15
 Marc de Civrieux in The Aborigines of Venezuela (1980) establishes
that the "Province of the Cumanagoto" was made up of the ethnic groups
“Cumanagoto”, “Chacopata”, “Cocheima”, “Topocuar”, “Characuar” y “Píritu”,
being these the inhabitants of the lower Unare River and its extensive basin
oriental. Its closest neighbors would have been the 'Palenque' and the
"Tomuza" to the west, and the "Chaima" and "Caribe", among others, to the east. To the north,

in the insular areas, the communities settled there are mentioned

as relatives of the Píritu and Cumanagoto who showed a great
skill as navigators, consequently standing out prominently
commercial activity (Caulín, 1966, in La Cruz V., 1995: 17).
The Cumanagoto people extend from Cayaurima, San
Bernandino, the Pillar, Caigua, San Miguel, San Francisco, San Lorenzo, San
Pablo, La Margarita del Llano, Curataquiche, Naricual, Quiamare,Campo
Alegre, Botalon, Paracacual, Paracuaqualito, the high Conotero, the Mucal,
Perequecual, Cotua, La Esperanza, Las Tejas, and Alto domingo (in this
unattended moments), San Mateo. The struggle of the Cumanagoto community,
to reclaim their roots, it has been occurring approximately since
the year 1986, achieving recognition of the history of their ancestors, and
recovery of their lands. Currently, there are in the community of
San Bernardino, in the Altos Cambural 37 families and Cambural 19 families,
which are somewhat neglected. In Los Altos, there is the Caigua family,
Yaguaramay, water, Tayupo.

Venezuelan Indigenous Languages.

Many of the indigenous languages of Venezuela are found

threatened and/or endangered. The two language families with the
the largest number of languages are the Arawakan and the Caribbean.

16
 According to available data from the last indigenous census (1992) and housing

Since 2001, at least 31 indigenous languages are spoken in Venezuela.

which 25 are grouped into seven language families, and the other 6 do not lend.
relationship recognizable with other languages and therefore they are considered

isolated languages. The major language families represented in the

ethnic groups of Venezuela are the Arawak, Caribbean, Chibchan, and Tupí-Guaraní, since

the Timote family seems to have become extinct in the first half of the 20th century
in the Venezuelan Andes. The Arawak languages are the most numerous: the
Wayuu (Guajiro) and the Añú (Paraujano) in the state of Zulia; the Lokonó or
Arawako, in the Delta Amacuro state. The rest of the Arawak languages.
they are found in the state of Amazonas, the Tsaase or Piapoko, the Kurrim or
Kurripako, the Baniva, the Yavitero (almost extinct), the Wakena, and the Baré. The
Caribbean languages: Yukpa and Japreria, in the state of Zulia; Kariña in the
states Anzoátegui, Bolívar, Monagas, and Sucre; the Pemón, in the state
Bolívar; the Eñapa or Panare, in the state of Bolívar; the Yekuana, in the states
Bolívar and Amazonas; the Yabarana, in the state of Amazonas. The family
Chibchan in Venezuela is represented by the Barí ethnicity, in the state
Zulia, and some add the Tunebo, who occasionally appear in
the Colombian-Venezuelan border. The Tupí-Guaraní has as its only representative
the Geral, a sort of extension of the ethnicity of the same name that populates
different subregions of northern Brazil.

On the other hand, indigenous languages abound in Venezuela.

independents, that is to say not affiliated with any of the major families
known: the Warao, in the states of Delta Amacuro, Monagas, and Sucre; the
Sapé and Arutaní, (semi-extinct), in the Bolívar state; the Sanemá and the
Yanomami, members of a single family, in the Bolívar states and
Amazon. The Jivi or Guajibo, in the states of Apure and Amazonas; the Jiwi or
Cuiba, very related to the previous one, in the states of Amazonas and Apure;

17
the Piaroa, in the Amazonas and Bolívar states; the Puinave, the Mako (similar
the Piaroa) and the Sáliva (to the north, at the borders with Colombia), in the state
Amazon; the Pumé or Yaruro, in the state of Apure.

INTERCULTURAL EDUCATION.

The intercultural approach in education is based on the acknowledgment

and the recognition of the cultural diversity in which the
owninteractionbetween cultures is an educational fact in itself. Not
There is no doubt that school is a place where something usually happens.
encounter between cultures. It is your responsibility, therefore, that the
cultural diversity should be experienced from conditions of equality. Care must be taken of the

educational process for cultural interaction to produce a

mutual enrichment. Puig, Mendoza and Antunez (2000)

The difference between multicultural education and intercultural education

is defined, according to Puig and Others (2000) as: 'the education that is provided
in a multicultural context, as they attribute to education
intercultural UNcharacternormative, therefore, refers to the programs and
educational practices designed and implemented to improve performance
educational for ethnic and cultural minority populations and prepare the
male and female students of thegroupmajority to accept and learn the
cultures and experiences of thegroupsminorities". (p.1467)

The affirmation of an intercultural dynamic assumes thepromotionof a

authenticdialoguebetween cultures. It requires mutual knowledge and coexistence
between people and native groups from different cultures.
The term multicultural in thebibliographyAnglo-Saxon does not reduce to mere
juxtaposition or presence of several cultures in the same society, such as

18
the Europeans point out. It is a broad term that includes
diversemodelsoparadigmsof educational intervention.

Although an application can currently be found for

the term 'intercultural' to educational situations inappropriately, it seems
better to reserve it for thoseprocessesin which they really appear
traits that define interculturality. Hence, it is better to speak when addressing
of diverse models, of multicultural education.

Bilingual Intercultural Education.

The Ministry of Education, Culture and Sports (2001) defined the

Bilingual Intercultural Education as one based on principles and
foundations of the education specific to each indigenous people, in their language,

cosmovision, valuesmythology, spirituality andorganizationsocial, it

systematically complemented with the teaching of Spanish
strengthening and expanding one's own culture, and at the same time appropriating in
critical and selective form, other knowledge andtechniquesbelonging to
other cultures through interculturality.

In the year 1979, the Education Regime is officially decreed.

Bilingual Intercultural, designed especially for the indigenous population
of the country, and in 1980 it corresponded to the Ministry of Education, through
theOfficeMinister of Indigenous Affairs, implement it. In 1982, it
it authorizes the use of nine alphabets, from the twenty-seven existing ethnicities
country. In this sense, Blanco (1998) cites:
The regulations advanced in this regard can be translated as initiative
firm to specifically address the country's ethno-educational issue.
in this way, Venezuela takes a very important step towards ensuring,

19
through legal indigenous linguistic ordering, the protection of theheritage
cultural. (p.18)

Bilingual Intercultural Education does not represent an educational model.

isolated, but immersed in basic education
designed for the rest of the Venezuelan State, representing an approach
differentiated from living conditions to favor socio-economic development
cultural. The educational system takes into account the differences that exist in
the sectors of the country, which allows the PEIB to be applied in the areas
indigenous peoples. Bilingual Intercultural Education in the First Stage is fundamental,

because through this process, it clarifies that the manifestations

cultural, does not imply levels of superiority or inferiority, but
simply different.

According to the aforementioned, when it is intended that this

Educational regime to be applied in the schools located in the sector
Indigenous peoples, the goal is for students to value their culture without development of

the other from the rest of the country. This situation allows the individual to have a
awareness of the position of each culture.

FACTORS OF BILINGUAL INTERCULTURAL EDUCATION.

Linguistic planning by indigenous community

Driving participatory processes of linguistic planning that,

starting from sociolinguistic diagnoses, generate plans,
bilingual teaching programs and development projects,
maintenance and addition.

Develop the teaching of and in the native languages through various

strategies for recovery, revitalization, and/or strengthening as well as the

20
technical pedagogical treatment of bilingualism in various contexts and
linguistic situations. Assume the Internet as an opportunity for the
promotion and development of linguistic diversity overcoming the digital divide
existing.

Educational materials relevant to the requirements of Bilingual Intercultural Education.

Producing the various educational materials required by the EIB

for each subsystem of the Bolivarian educational system based on the
context and by indigenous people.

Facilitate access for the general population to educational materials

intercultural, monolingual, and bilingual in various formats and uses, for
the promotion of indigenous knowledge and the diversity of knowledge.

Curricular design by indigenous people.

Generating, participatively, the necessary knowledge for the

curricular management through research programs and projects
and systematization of indigenous cultures and languages.

Make knowledge, worldviews, languages, values, and available.

indigenous cultures to be incorporated and developed in the design
of relevant, suitable curricula that meet the needs of the
target population, for teacher training and material production
didactic.

Develop interculturality as a principle and integrating axis of

SEB.

Promote the knowledge and appreciation of cultural diversity in the

population and in the institutions. Educate the Venezuelan population and their

21
institutions on interculturality as a guiding and operational principle of
SEB and the National Coexistence to achieve state policies with
socio-cultural relevance.

PRESENT AND FUTURE OF VENEZUELAN INDIGENOUS LANGUAGES.

The indigenous languages of Venezuela and America in general are not

not just remnants of a past on the verge of disappearing, but a reality
living, a valuable heritage capable of surviving and even strengthening.
Now, one of the prerequisites for this strengthening is the
stability and the increase of the speaking population. If this is not the case, it can

to assume that by mid-century these languages will have become extinct. There is a
set of indispensable sociocultural factors for conservation of
indigenous languages, such as the nature and intensity of the contacts
with the national society, the direction of indigenous policy, the system
educational and, above all, the attitudes and initiatives of the individuals themselves

indigenous populations in relation to their language and cultural heritage

integral.

Fortunately, positive signs are observed nowadays in relation

with most of the mentioned factors. For example, it is being formed
an awareness within the Venezuelan population about the
importance of indigenous ethnic values, not only in themselves, but
also as a fundamental ingredient of national identity in its
set. This is reflected, among other things, in educational policy, the greater
participation of these cultures in the different national spheres, the law
organic structure of indigenous peoples and communities among others, that promote the

valuation of one's own languages and cultural traditions as part of

a comprehensive struggle to achieve economic and social well-being.
Movements of this kind occur simultaneously in the current
historical moment among the American Indians, and within the

22
indigenous peoples of the rest of the world. All of them clearly perceive
that there is no contradiction whatsoever between the fact of participating in a

national and world society, and the preservation of a defined ethnic profile
through the maintenance of our cultural heritage, within which
the native language occupies a primordial place.

BACKGROUND OF THE RESEARCH.

Background of the research.

Lusana Hernández (2011), in her thesis 'strategies for
teaching of the Cumanagoto language for the primary education level in the
U.E.N 'Cayaurima' of the Peñalver Municipality in the state of Anzoátegui. Having
for the purpose of applying different strategies to facilitate the
learning the Cumanagoto language in children of education
primary school at U.E.N 'Cayaurima' in the Peñalver Municipality of the state

Anzoátegui, given that there is an absence in the planning.

of interculturality content and more specifically of the language
cumanagoto, employment theoretical approaches; Sicchra (2006), Bruzual (2002). The
The study is a qualitative type of feasible project with a field design, I apply
a survey and direct observation to collect data on the issues.
Concluding that teachers evade the planning of content.
from cumanagoto, for not having the necessary knowledge of pronunciation,
thus for not knowing how to make proper use of the bibliography on the subject

For his part, Arrieta (2009), in his research titled Design

strategies for teaching the Wayuunaiki language in education
Basic in the first and second stage of the Ferdinand educational unit
Saussure in the Maracaibo Municipality, Zulia State, referred to the purpose as the
to establish strategies for the teaching of the Wayuunaiki language in the
first and second stage of the Ferdinand de Saussure educational unit,
For this, theoretical approaches such as Paz, Ballestero, and Palmar were used.

23
(2005) Tamayo and Tamayo (1998) National Basic Curriculum (1997). The study
It was classified as descriptive, feasible project, field, and transversal.
The population used was 22 teachers who covered both stages.
The applied technique was the survey and the instrument applied to the population.
a questionnaire of 50 items was highlighted under the Likert scale which was
approved by the Academic Committee of the Rafael Belloso Chacín University.
Regarding the results obtained, the study demonstrated that the teachers
The Ferdinand de Saussure educational unit needs an adequate
training regarding the strategies that they must implement in the
classroom lessons for teaching the wayuunaiki language, in this way
students will be assured a comprehensive education and
framed within the scope of multiculturalism.

Leonardo Alvarado Charuan (2008), chronicler and linguist

Cumanagoto; developed a Cumanagoto Caribbean Linguistic Manual which
I call it 'Taramacaz neri cumanagoto-caigna'. Its purpose is
promote the reconstruction of the identity of the Cumanagoto aborigines
Caribbean and its language, through the knowledge and dissemination of its tongue,

narratives, myths legends To respond to the transculturation that

Currently, it is destroying this cultural heritage.

This chronicler, called by the devaluation of indigenous cultures

that currently and for many years had gained ground
excluding indigenous communities from social participation. Supported
by the state policies designed and decreed by the President
Hugo Rafael Chávez Frías, among which is the obligation of
the teaching of indigenous languages (in the eastern region the
Cumanagoto), wrote this book and other copies about the language.
cumanagoto, which teachers use in educational institutions to

24
carry out the teaching of it. The author was able to demonstrate the loss
of the cultural identity of the population, which affected the valuation of
our roots and consequently fostered transculturation and
acculturation. Evidently, this would lead to the disappearance of a part
basic of regional and national identity. Similarly, the author mentioned
that there was no document in the state that the teachers could use
as a guide and lacked the proper training on this topic.

Lcdo. Donaldo José García Ferrer (2008) in his graduation work

submitted to opt for the degree of Master of Science in Linguistics and
Teaching of the language 'Pilot Dictionary Pemón-Spanish' The present
The investigation aimed to design a pilot Pemón dictionary.
Spanish, taking into account the specificities of the language. They were proposed.
the following specific objectives: a) analyze the lexical categories of
memo to establish the grammatical marks and submarks of the dictionary
pilot; b) evaluate the Pemón Dictionary by Armellada and Gutiérrez, based on
the foundations of meta lexicography and c) determine the macro structure and
the micro structure of the pemón-spanish pilot dictionary. The present work
is enrolled in the qualitative paradigm with two types of designs: the
ethnographic and the hermeneutic method. Regarding the lexical categories of
it can be concluded that in this language there are two categories
universal basics: nouns and verbs; followed by a 'superclass'
from the attachments where the adjectives, adverbs, and the
postpositions; as well as other minor categories: modal particles or
interclausal connectors, interjections or ideophones and other particles. In the
Regarding the Pemón Dictionary by Armellada and Olza, it is recognized that the

importance and the ethnographic, linguistic and historical value; however, this
presents technical deficiencies that are evident in the absence of a
methodological introduction, deficiencies in the handling of referrals, lack
of the substitution of the slogans, absence of explicit criteria for selection

25
of the lexicon and misuse of abbreviations and symbols. It also presents,
problems in definitions or equivalences (vicious circle and clues
losses) and other typographical problems. To address this issue
a pilot dictionary adapted to the techniques of lexicography was proposed
contemporary

The author it manifests how necessary knowledge is

meaning and pronunciation for the learning of any language, more
even for the indigenous people. Which is also one of the conceptions of the
this research is not only about the training of teachers for the
teaching the contents of the Cumanagoto language, but the ability to tell
with the bibliographic resource that supports this teaching. That allows
teacher to plan strategies and/or activities that promote in a pleasant way
learning, with the aim not only of learning words in a way
isolated, but rather to encourage even the development of dialogues and
conversations in Cumanagoto among the students.

26