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Item type:Publication, Is there room for interculturality? Indigenous youth in Peruvian private universities and the scholarship programme Beca 18(Routledge, 2024-01-01)Applying an ethnographic approach, this study examines recently implemented scholarship programmes for Indigenous people in private higher education (HE) institutions in Peru. Interviews with students and staff, participant observations, and participatory activities reveal distrust of scholarship holders by government staff and programme regulators, who exercise various surveillance and control mechanisms. Staff at private universities hinder cultural diversity among students through segregation or integration strategies to deal with Indigenous students, thereby curtailing an intercultural approach. Indigenous students ask for more integration activities and intercultural dialogues as they claim a lack of adequate support programmes and real inclusion, which leads to higher dropout rates. This study contributes to the recovery of students’ voices and concerns by unveiling persistent inequalities in HE. The findings have implications on policy design that take for granted problematic assumptions riddled with colonial prejudices and privatisation ideologies within the field of HE. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Life Histories with Members of Indigenous Peoples: Methodological Remarks Based on Two Recent Books(Ibero - Amerikanisches Institut, 2023-07-13)In this paper we aim to identify some relevant methodological traits of life histories - conceived both as a research framework and as a textual outcome - with members of indigenous peoples. In order to achieve this goal, we discuss the concepts of ‘narrator’ and ‘narrataire’, the researchers’ stance, and the transformative potential of life histories, as well as some ethical and political issues that these processes and textual productions raise. We depart from the elaboration of the life histories of a multilingual teacher from the Peruvian Amazon and of a historical leader of the Asháninka society: a bilingual book in Spanish and Bora, the first language of the teacher (Díaz Peña 2017), and a book in Spanish and Asháninka, the first language of the historical leader (Casanto Shingari 2022). We state that a core methodological feature of working out life histories with indigenous peoples is the need for clearly setting out throughout the process the various asymmetries and differences between the narrator and the narrataires. A remarkable asymmetry in the experiences we assess pertains to the linguistic market (Bourdieu 2008; 2002), and it emerges from the different social values assigned to the various codes downplayed in the process of producing the life histories and in their textual outcome. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Possible Worlds: The Intercultural Way and a Constitutional Court that Heeds It(Springer Nature (Netherlands), 2026-01-01)Among the different ethical and political approaches to handling cultural or ethnic conflicts within the state, especially regarding the rights of indigenous peoples, interculturality is the preferable alternative. Instead of reducing the idea of a conflict, ethnic conflict in this case, to a zero-sum struggle between universes of knowledge, each seeking to impose itself on the other from the very first interaction, an intercultural approach aims to facilitate the conditions that allow for the levelling of inherently unequal power relations, such as those between historically relegated subjects (indigenous peoples) and entrenched state institutions. These institutions are naturally reluctant to revisit, question, or transform their own paradigms, values, and understandings of fundamental rights. For this purpose, I first address certain problematic aspects regarding the operationalisation of interculturality in a real-life scenario, a scenario of normative pluralism and interlegality produced by cultural diversity. This scenario, in particular, is adverse to the ideal conditions of a horizontal and self-reflecting dialogue. Second, I discuss the distinctively intercultural function befitting an interculturally-minded Constitutional Court or any similar institution. In doing so, one should remain mindful of the fact that, as an adjudicative body acting as an impartial third in disputes, the terms of intercultural dialogue do not always square easily with the institutional functions and dynamics of a Court. Finally, I assess the case law and the practices of the Peruvian Constitutional Court in the light of interculturality, before proposing some conclusions on the dual potential of Constitutional Courts and their intercultural mission.