Sistema Regional de Información
en línea para Revistas Científicas de América Latina,
el Caribe, España y Portugal

In Spain, Law of Science, Technology and Innovation 14/2011, establishes the command of Public Administrations to promote conducive activities to the scientific and technological culture improvement. An exploratory-descriptive study is undertaken. In order to investigate its relationship with the didactics of science, its statutes and its latest published annual reports have been accessed. The work of two agents of the institutional public sector in the didactics of educational science has been analyzed. On the one hand, the CSIC, a public research organization that designs and executes scientific dissemination projects with a wide variety of topics and multiple formats within and outside the research and teaching centers. Also the FECYT, foundation of the public sector, which promotes an annual call for aid for the promotion of scientific, technological and innovative culture and a program of scientific culture aimed at young people. Both elaborate teaching didactic material for the classroom. For all these reasons, they constitute a sign of the commitment of the Public Administration to complement in Spain the regulated education in science.

Primary School; whose focus is the teacher of the Rural School. The purpose of the essay is to show a configuration of the rural school teacher face by taking various precepts from some of the most influential representatives of pedagogy throughout history such as: Rousseau, Kant and Pestalozzi; who favored the emergence of the first teaching methods; and with them the modernization of education in Colombia. Finally, it is concluded, from the scientific point of view, that surveying helped the modernization of education, since it established curricula that integrated the knowledge of the field with urban knowledge; with which came the civil engineering and engineering of agricultural science.

Este volumen No. 24, presenta una compilación estructurada en 7 secciones, las cuales comprenden 14 artículos; cinco en las áreas de Educación, dos en Género e Interculturalidad, dos en Ciencias Sociales; uno en Humanidades; dos en Recursos Naturales y Medio Ambiente; uno en Ingeniería y Tecnología y uno en Agropecuaria. Los resultados de estas investigaciones aportan significativamente a la praxis innova-dora de la comunidad universitaria, y constituyen un medio educativo y de comunicación para compartir con la comunidad de profesores, investigadores y estudiantes del mundo académico, en una expresión crítica, autónoma y de emancipación en un ambiente de ciudadanías interculturales de género.

This research establishes the communicational diversity in the art contents of the original peoples in the territory of Ecuador, specifically in the iconography of the Pasto culture ceramics in its Cuasmal Tuza phase in Montúfar, which together with the contemporary manifestations of visual artists Committed to a culture of their own, they show an intercultural communication system. In addition, Pasto people make visible through the years a ceramic with graphic methodology to share the worldview of that time. Plastic practicality conceived from the abstraction and simplification of the idea or the form represented. At present the research is more rigorous and the graphic foundations of this culture vary according to the theoretical dimension, as well as the multiplicity of thought conceived from areas of social, artistic, political and cultural character. That is why this study raises a theoretical hybridization between art as a point of creation through origin and intercultural communication as an anchor for the understanding of the transmission of knowledge and knowings of an itinerant quality. In this way, insisting on revitalizing the ancestor cultures establishes the interculturality between the past and the present time. It is necessary to understand a culture that walks stealthily, evolves and communicates the dialogues of each era, suitable for a development and social symbolic metamorphosis, through the expressions of a communicating humanity that transcends with its visual ingenuity.

This cultivation, communicating from the worldview of the Mayangna Sauni Bas indigenous people, shares the meaning and significance that the care and protection of Mother Earth has for the people. In the same way, it tells how its population continues to persist with its own forms of intercultural communication as a strategy to live in harmony with other beings, the way in which the environment, customs and traditions for the good living are protected and well cared of those in the present day and future generations. The methodology that guided this path was intercultural action research, governed by the University of the Autonomous Regions of the Nicaraguan Caribbean Coast (URACCAN), through knowledge dialogues, the direct and indirect application of observation, and the use of documents printed and digital that were very useful. Despite the invasion of their territories by settlers, the harvest collects the different forms of communication that the Mayangna people have used ancestrally, and that they still retain, together with the history and meaning that their sacred sites have, and the use of Medicinal plants. The Mayangna Sauni Bas people are caretakers of Mother Earth and responsible for preserving the territory in harmonious environments, as a valuable communal heritage.

The Cultivation and Breeding of Wisdoms and Knowledge (CCRISAC) studies the originative communication practices with the Pachamama / Mother Earth, in the processes of ancestral planting of potatoes in San Vicente de Tipín Community, Kichwa Purwa Village, Palmira Parish, Guamote Canton and Chimborazo Province from the Republic of Ecuador. This study was executed under the qualitative paradigm, with an interactive community approach through the “Relational Symbolic Experiential” path or method, whose information obtained is the result of chakareras and chakareros´s experiences process (man or woman who till and cultivates the soil) as determining actors within their territory. These knowings, knowledge and practices combined make visible the existence of their own communication in the production of potato in its different phases, through symbolic expressions, rituals, sounds and signals. Demonstrations that convey messages of life and summons to care for and defend Pachamama. In this investigation, twenty-four communicative experiences were found, among them we can visualize how our grandparents have a great respect for Pachamama, and so they usually ask permission for all agricultural work they have made.

The Cultivation and Breeding of Wisdoms and Knowledge “Intercultural Communication in the transmission of Knowledge, knowings and cultural practices of traditional medicine in the coastal mestizo people from Siuna, RACCN” was carried out under the qualitative paradigm, with an ethno methodological approach and symbolic interactionism. Each of the data obtained is the result of the coexistence process and conversations with grandparents, healers, midwives and injure massagers, cultural knowledge, knowings and practices of the traditional medicine of mestizo people are visible for health care during the most important stages of human being lives. Likewise, the practices of own communication in the transmission of this cultural heritage are described, orality is evidenced through intergenerational dialogue, the role of women in these dynamic communication processes and knowledge is recognized, from the role they play in the community and family, where grandmothers and mothers are the guardians of family welfare.

This current study was carried out with the purpose of knowing the communication practices used by women in the transmission of the Rama Language or Original Language - in Rama Cay and Bang Kukut Taik indigenous communities, Bluefields municipality. The research laid its foundations in the methodology of cultivation and breeding of wisdom and knowledge (CCRISAC); It was experiential, intercultural action. Interviews were applied, focus groups, community assemblies, house-to-house visits and direct observation were conducted. In this sense, it was possible to identify that the transmission of the Rama language or ancestral language is a role assigned to women, as responsible for the upbringing of children. Oral and symbolic communication are the means of teaching, accompanied by elements of the environment, which facilitate language learning. Family exchanges, church and school spaces have been fundamental to the practice of it. Community members emphasize the relevance of language recovery as part of life itself.

This research entitled: "Communicational study of the ritual symbols of ancestral indigenous marriage, in the San Vicente de Topo Grande Community, Cotacachi Canton, Imbabura Province, Ecuador, for the revitalization of cultural identity", it was raised from personal experience and the observation on how young people of the 21st century are unaware of the process and meaning of ancestral indigenous marriage. The problem evidences the acculturalization, the migration of young people to the capital (Quito), and the colonizing education that as an effect has caused the loss, modification and increase of the symbolic processes of the ancestral indigenous marriage. With these arguments, the study focused on analyzing and identifying the communicational ritual symbols of ancestral indigenous marriage to contribute to the revitalization of cultural identity, in a context of great importance of one's own and spiritual communication. As a methodological route, the relational symbolic experiential path established by the Amawtay Wasi Pluriversity of Ecuador was followed. For the support, bibliographic sources such as texts, magazines, videos and brochures were used; and for the harvest of knowledge and knowledge, to the oral memories of Kichwa-speaking grandparents of the commune, as the main source of information. An important aspect of this research is the recovery of the PALABRAY ritual ceremony as a contribution, as a revitalizing cultural practice of identity.

For Alto del Rey Indigenous Reserve Community, this process of Cultivation and Breeding of Wisdoms and Knowledge is important, considering the sacred sites spaces of their own knowledge where history is shared, the principles of a past and present based on oral tradition, integral and complementary paths. In the Kokonuko people, CRISSAC originates in the bosom of knowing how the source of life that comes from the deepest feeling to generate existence. Sacred sites provide us with our own communication, an understandable language through our senses that are able to observe images, listen to the divine sound of birds, angelic voices of wisdom, interpret visions, and smell the scent of nature, the feeling that transmits knowledge to build thinking from beliefs, knowings and living spaces. Therefore, this work is carried out in four methodological moments, which allowed to travel through time through history, the encounter with the sacred sites, a systematization expressed from the feelings and the analysis of the communication process with the sacred sites to through images, smells, feelings, signs and sounds of nature, with an energy to fall in love with knowledge.