CamaLuna, D.C. Mayo 24 de 2024, Yanama
Yesterday I wrote without context
or space-time location, while listening to samba, willing to recognize the Afro
model of Brazil's health system at Bogota´s International Book Fair (FILBO).
This temporal context parallel to the strike at the National University of
Colombia (UNC), due to the imposition of an illegal director, is a practice of
resistance evidenced in memory.
Six years ago Belisario Pushaina
(Wayuu legal authority) requested the UNC to be part of this project, which he
named CamaLuna (delta of Camarones River, in Wayuunaiqui). His subjective
motivation was prestige, because education in Wayuunaiqui was discredited in
the place for not having the same quality than education in Spanish. Nevertheless, the young Wayuu guides in the area
had requested English clases, to improve their ability to show tourists the
Sanctuary of Los Flamencos.
As a student, I made money by
translating articles into Spanish for my mostly bilingual colleagues. I didn't
speak English very well but intellectual habits made it easier for me to learn
languages to meet different cultures, which was my actual motivation. In CamaLuna, research projects could generate habits
among those who have not only lost their mother language but who could also lose
their ancestral territory, if Native languages from Sierra Nevada de Santa
Marta and La Guajira (Chibcha and Arawak families, respectively) were
lost. They could even be more connected
to the territory thru learning processes linked to english and other languages
from the germanic family.
“Education” and “family” are
concepts that respond to hegemonic structures of the Spanish culture in Colombian
public policies when they are not conceptualized in a participatory and
contextualized way. For Wayuu culture family
is the maternal apüshi with whom the
womb is shared. As a shared womb La Guajira is not always
interpreted by those who inhabit it. This
ability to interpret ourselves, which I call Oral Health, generates
appropriation and protects oral territories and Regional diversity.
For those of us who have
investigated the concept of Region, in CamaLuna, it is clear that politics does
not generate dialogue from the Wayuu Region but from the Wayuu territory. To this extent, the Oral Health of the Wayuu
People, that is, their ability to interpret themselves, not only depends on the
use of the mother language but also on the Oral health of the territory shared
by the Wayuu People and the Chibcha families (Wiwa, Barí, Kankuamo, Arhuaco,
Kogui, Ette Ennaka), by foreigners and Anglo and Spanish speakers. La Guajira is a political construction, made
invisible by the official use of a foreign language such as Spanish, in an
educational system that does not prioritize the natural freedom of the
territory. Why to ignore the historical
property of each Region in La Guajira?
CamaLuna District Center (CDC)
promotes Unidad Guajira, from Sierra
Nevada to the sea, a 5k run that will take place as the result of a
generous diagnosis that Wayuu Region, Mamo Ramón Gil, and the Wiwa Region,
carried out in CamaLuna before the pandemic. A Mamo is an educational referent of effective
participation, who has built a notion of Authority with boys, girls, men and
women, from the river to the sea, in Sierra Nevada de Santa Marta. In Los
Flamencos National Park this recognition of Wiwa tradition, that characterized their
sacred territory in Palaima, started with Ramón's history and began in Cesar
but his ancestral knowledge updates every day Guachaca district in Magdalena,
Colombia instead of Camarones river. CDC was born in Baja Guajira-Alto Cesar district
with Wayuu traditional games; the relationship between childbirth, pandemic and
earth; Native languages,; CamaLuna library; Family concepts, and Unidad Guajira
5k run. CamaLuna 7th festival 2025, Yanama,
is a conceptualization process that creates solidarity and will take place next
february 21st.
Yanama is a concept of Wayuu community
that identifies the solidarity process of collective building, materializing
the textile in which this writing is inserted to precede the international day
of Native languages[1]. The
term Native involves the historical, unwritten relationship with oral
territories, and names the conceptual space from which diversity educates. Those who protect their Region, by
interpreting themselves. generate a process of territory appropriation that
prioritizes the exercise of Regional characterization, an infinite potential of horizons created from
intercultural dialogue.
The intercultural dialogue that
CDC proposes as methodology involves five moments. First, the visualization of
the territory that has been heard; second, the visibility of educational
Authorities; third, to make intensive use of Native and foreign languages;
fourth, to update the territory; and fifth, Regional Consultation. This
follow-up system becomes intercultural during the Consultation that a Region
develops, from the biogeographic district that characterizes them, when the
dialogue creates spaces for interinstitutional articulation, interdisciplinary
research, intersectoral work, and it becomes intergenerational.
SOS Colombia Follow-up system projects
the participation of all the Peoples that inhabit the national territory in its
Regional characterization; an indicator of effective participation by Needs
Attended and Treament in Oral Health (NATOH), as a reference to measure the progress
in effectiveness of access to primary health care; and the conceptualization
process of a district in South America. In
Baja Guajira-Alto Cesar district, CamaLuna District project created CamaLuna
Library, within 4th CamaLuna festival 2022, Alimentación
Saludable, as a concrete strategy that allowed us to interwave notions of
horizontality through reflection and dialogue...
…como dispositivo
metodológico (Agamben, 2011) que permitió reflexionar y explicitar relaciones de poder en el proceso de
investigación, y desde diversas dimensiones (físicas, simbólicas y
culturales). Este proceso promueve una
deconstrucción permanente, con la perspectiva de consolidar procesos
horizontales de pensamiento y acción para la vida y la investigación implicada,
derivando en procesos de colaboración. (Núñez y Ayora, 2021: 3)
This activity took place in the context of a mournful in
which the family garden became visible as a social practice, among others from
Wayuu people who live in Alta Guajira district, while collective reading events
were shared by children and all generations of residents, in Palaima territory. The 5th festival CamaLuna, Family was led by the family who accommodated the library, in
2023, and made concrete different concepts of family.
Within the 6th festival CamaLuna 2024, Unidad Guajira, between may 28th
and june 6th we´ll be reading poetry in spanish and Native language, in
structured sessions on three momentous events, open to proposals for the appropiation
processes of the Centro de Atención Primario Intercultural CAPIS, CamaLuna D.C.,
where “el énfasis ya no está en la problemática sino en las actuaciones y
resistencias infantiles en distintos espacios sociales, los cuales se van
transformando gracias a sus acciones” (Unda, 2009, en, Núñez y Ayora, 2021:5). Cartography for a research planning:
1.
Uso de herramientas hegemónicas que
naturalizamos para desnaturalizarlas: Juegos Tradicionales (articular constelaciones,
diferenciar matemáticas, integrar poesías).
2.
Documentación intergeneracional de la
Región-distrito y 3. Tejido Wayuu-oralitegrafía.
Profundización teórica
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