Daniel Quilaqueo Rapimán

Este ensayo busca analizar tensiones epistemológicas entre las artes visuales del pueblo Mapuche y el currículum escolar en la región de La Araucanía, Chile, en el marco de la actualización curricular en curso para los años 2022-2027.El análisis se estructura en torno a cuatro ejes de discusión que problematizan la hegemonía estética y epistémica presente en la educación artística escolar. Metodológicamente, se sustenta en una revisión bibliográfica de la literatura científica y normativa de alcance regional, nacional e internacional, mediante un enfoque teórico-argumentativo. El marco conceptual adopta una perspectiva decolonial e intercultural crítica, fundamentado en saberes mapuche que emergen desde territorios y memorias ancestrales, a partir de los cuales se formula una crítica epistemológica del currículum escolar de las artes visuales. Los resultados del estudio dan cuenta de que persiste una exclusión sistemática de las expresiones artísticas mapuche, lo que las relega a un lugar marginal de la formación escolar y omite valores comunitarios, éticos, espirituales y territoriales. Finalmente, el estudio propone cuatro desafíos estratégicos para enfrentar las tensiones identificadas y avanzar hacia un pluralismo epistemológico contextualizado en la realidad sociocultural de La Araucanía, fortaleciendo la justicia epistémica como principio orientador de las políticas y prácticas educativas.

Emotional well-being has become a central concern in contemporary educational research, particularly in contexts shaped by social and cultural diversity. However, dominant approaches to educational assessment continue to prioritize cognitive outcomes, often overlooking the affective dimensions of children’s everyday experiences. In this context, play emerges as a key yet underexplored process through which emotional well-being is constructed in childhood. This study aimed to analyze the role of play in the configuration of emotional well-being in sociocultural educational contexts from a sociocultural and relational perspective. A qualitative multiple-case study was conducted in two rural schools located in Mapuche territories in southern Chile, involving students, teachers, caregivers, and Mapuche knowledge holders (kimches). Data were generated through semi-structured interviews and focus groups and analyzed using inductive coding procedures supported by qualitative data analysis software. The findings indicate that play operates as a socioemotional ecology through which children participate in collective forms of life, construct relationships, and experience emotional well-being in interaction with others, territory, and culturally meaningful practices. Three interconnected dimensions emerged. First, play was experienced as a relational, territorialized, and culturally situated practice sustained through participation, collective interaction, and intergenerational transmission. Second, emotional well-being emerged through enjoyment, companionship, belonging, and opportunities for social participation. Third, well-being appeared as a situated experience dependent on access to meaningful spaces, material conditions, cultural repertoires, and opportunities for play. Participants also identified tensions associated with technological change, the reduction in free play opportunities, and transformations in community life, while highlighting the potential role of schools in revitalizing culturally significant play practices such as palín and linao. These findings suggest that emotional well-being is not simply an individual psychological state but a relational and sociocultural accomplishment emerging through participation in meaningful play practices. The study contributes to interdisciplinary debates on childhood, emotional well-being, intercultural education, and sociocultural approaches to development by proposing the concept of play as a socioemotional ecology.

Intercultural education in Mapuche contexts is shaped by persistent tensions between dominant school knowledge and Indigenous educational practices. However, there is limited comparative empirical evidence on how these tensions are distributed across educational actors. This study aimed to compare socio-educational and cultural ambivalence between students and teachers across multiple dimensions. A cross-sectional quantitative design was conducted with 546 participants (284 students and 262 teachers) from primary and secondary schools in southern Chile. Ambivalence was assessed using the Socio-Educational and Cultural Ambivalence Scale (EASC). A two-step cluster analysis identified ambivalence profiles, followed by a 2 × 2 factorial MANOVA (role × ethnicity). Results revealed three distinct ambivalence profiles (low, medium, high), with significant differences across all dimensions (p < 0.001). Multivariate analyses showed significant effects of role (Pillai’s trace = 0.230, F (6, 537) = 26.67, p < 0.001, η²p = 0.230) and ethnicity (Pillai’s trace = 0.108, F (6, 537) = 10.86, p < 0.001, η²p = 0.108), with no significant multivariate interaction (p = 0.104). Teachers reported higher levels of ambivalence than students in five of six dimensions, while Mapuche participants scored higher than non-Mapuche participants across most dimensions. These findings indicate that ambivalence is a structural condition of the educational system, unevenly distributed according to actors’ positions and intensified in roles involving pedagogical mediation. Implications point to the need for structural transformations in intercultural education, particularly in teacher education.

Intercultural education in Mapuche contexts is shaped by persistent tensions between dominant school knowledge and Indigenous educational practices. However, there is limited comparative empirical evidence on how these tensions are distributed across educational actors. This study aimed to compare socio-educational and cultural am-bivalence between students and teachers across multiple dimensions. A cross-sectional quantitative design was conducted with 546 participants (284 students and 262 teach-ers) from primary and secondary schools in southern Chile. Ambivalence was assessed using the Socio-Educational and Cultural Ambivalence Scale (EASC). A two-step cluster analysis identified ambivalence profiles, followed by a 2×2 factorial MANOVA (role × ethnicity). Results revealed three distinct ambivalence profiles (low, medium, high), with significant differences across all dimensions (p < .001). Multivariate anal-yses showed significant effects of role (Pillai's trace = .230, F(6,537) = 26.67, p < .001, η²p = .230) and ethnicity (Pillai's trace = .108, F(6,537) = 10.86, p < .001, η²p = .108), with no significant multivariate interaction (p = .104). Teachers reported higher levels of am-bivalence than students in five of six dimensions, while Mapuche participants scored higher than non-Mapuche participants across most dimensions. These findings indicate that ambivalence is a structural condition of the educational system, unevenly distrib-uted according to actors' positions and intensified in roles involving pedagogical me-diation. Implications point to the need for structural transformations in intercultural education, particularly in teacher education.

This study aimed to adapt and psychometrically validate the Socio-Educational and Cultural Ambivalence Scale (EASC) in the context of Chilean intercultural education, considering teachers, students, and parents/caregivers. Socio-educational ambivalence is defined as the coexistence of contradictory beliefs, emotions, and practices in the relationship between dominant school knowledge and Mapuche educational knowledge. Using a sequential mixed qualitative–quantitative design, we conceptually reviewed the original instrument and administered the adapted version to a sample of 739 participants (266 teachers, 286 students, and 183 parents/caregivers) from the regions of Biobío, La Araucanía, and Los Lagos. We proposed two six-factor scales: one shared by adults (teachers and parents/caregivers) and another with the same structure but fewer indicators for students. Confirmatory factor analysis (CFA) showed good model fit for both teachers and parents/caregivers (χ² = 1100.85, df = 311, p < 0.001; RMSEA = 0.075; SRMR = 0.058; CFI = 0.934; TLI = 0.926) and students (χ² = 378.546, df = 146, p < 0.001; RMSEA = 0.074; SRMR = 0.033; CFI = 0.978; TLI = 0.974). Composite reliability coefficients were ω = 0.702–0.974 for adults and ω = 0.749–0.948 for students. The results support factorial validity, internal consistency, and scalar invariance for the adult category of the instrument (teachers and parents/caregivers), confirming its usefulness for assessing epistemic and cultural tensions in intercultural educational contexts. The EASC contributes to the development of tools that foster a more plural, reflective, and context-sensitive understanding of education in Indigenous territories.

The study aimed to adapt and psychometrically validate the Socio-Educational and Cultural Ambivalence Scale (EASC) in the context of Chilean intercultural education, considering teachers, students, and parents/caregivers. Socio-educational ambivalence is defined as the coexistence of contradictory beliefs, emotions, and practices in the relationship between dominant school knowledge and Mapuche educational knowledge. Using a sequential mixed qualitative–quantitative design, we conceptually reviewed the original instrument (Quilaqueo et al., 2016) and administered the adapted version to a sample of 739 participants (266 teachers, 286 students, and 183 parents/caregivers) from the regions of Biobío, La Araucanía, and Los Lagos. We proposed two six-factor scales: one shared by adults (teachers and parents/caregivers) and another with the same structure but fewer indicators for students. Confirmatory Factor Analysis (CFA) showed good model fit both for teachers and parents/caregivers (χ² = 1,100.85, df = 311, p < .001; RMSEA = .075; SRMR = .058; CFI = .934; TLI = .926) and for students (χ² = 378.546, df = 146, p < .001; RMSEA = .074; SRMR = .033; CFI = .978; TLI = .974). Composite reliability coefficients ranged from ω = .702–.974 for adults and ω = .749–.948 for students. The results support factorial validity, internal consistency, and scalar invariance for the adult category of the instrument (teachers and parents/caregivers), confirming its usefulness for assessing epistemic and cultural tensions in intercultural educational contexts. The EASC contributes to the development of tools that foster a more plural, reflective, and context-sensitive understanding of education in Indigenous territories.

This chapter analyzes the socio-educational and cultural ambivalence of Indigenous educational knowledge in schools by considering teachers, students, and parents. School education for Indigenous peoples has been understood as the oppression of their socio-educational knowledge as a mechanism of colonization. The Chilean state, by leaving Indigenous peoples without economic means (territories), forced them, between 1883 and 1929, to undergo a process of Chilenization in “Indigenous reductions,” denying them the right to exercise their socio-educational practices. The analysis uses a dispositionalist-contextualist theoretical framework on the contents, procedures, and values of Mapuche socio-educational knowledge. The methodology is based on the knowledge that characterizes Mapuche socio-educational education from an epistemological pluralism. This chapter considers the findings of research where the teachers are unaware of their Indigenous students’ family-based education, reflected as socio-educational and socio-cultural ambivalence.

This article presents a method for contextualizing school education and initial teacher training, using the case of Mapuche in schools in central-southern Chile to change the ambivalence of teaching in an indigenous context. The analysis is based on a dispositionalist-contextualist theoretical framework and the results of empirical research projects on Mapuche socio-educational knowledge. It examines the co-construction of intercultural knowledge by researchers and parents. It concludes with a Mapuche educational knowledge base that can contextualize the school curriculum and teacher training plans.

El presente estudio tuvo como objetivo identificar conocimientos y procedimientos educativos mapuches para la contextualización de la gestión educativa de la escuela en territorios indígenas del centro-sur de Chile. Se utilizó una metodología cualitativa que articuló la participación de 28 actores locales a través de conversaciones, entrevistas semiestructuradas y talleres de discusión. El trabajo de campo, realizado entre 2018 y 2019, tuvo una duración de 14 meses. Los resultados presentan dimensiones que hacen repensar el sistema de funcionamiento de la escuela desde una perspectiva espiritual, territorial y sociopolítica. Esto interpela la monoculturalidad de la gestión educativa y la asimetría en las relaciones de poder instaladas por una educación colonial y colonizadora del sujeto indígena.