sábado, 25 de mayo de 2024

Fundación Tradición Oral, CamaLuna D.C.

SFF Los Flamencos 

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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Unda, R. (2009). Perspectivas teóricas de la sociología de la infancia en América Latina. En M. Liebel, & M. Martinez. Infancia, Derechos Humanos. Hacia una ciudadanía participante y protagónica (pp. 203-223). IFEJANT.

Zavala, V. (2008). La literacidad o lo que la gente hace con la lectura y la escritura. Textos de Didáctica de la Lengua y la Literatura, 47, 71-79



[1] Fondo para el Desarrollo de los Pueblos Indígenas de América Latina y el Caribe (FILAC) (2018).