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

The results of this study show events where I interacted as a communicator and indigenous community leader, in one of the most important events of the end of last century, in 1990 there was an indigenous protest that marked the history of Ecuador, which appeared to be a simple measure of fact, proved to be a mobilization with a strong organizational weight, with their own voices and proposals. In this way, the role of the first Kichwas community communicators is addressed, their contributions in the field of community communication and their leading role in the two most important mobilizations of the 1990s. Their relevance lies in the fact of taking into account the voices that made communication possible in the uprisings, of those who not only communicated, but also organized their communities from there and from their microphones, thus transforming agents of their reality and their communities. The "Relational Symbolic Experiential Method" was used, which implied an initial process of living and experience in and with the community, to later recover what was experienced and re-enchant with it in a first attempt at systematization; Events were immediately given meaning to, from there, get involved and commit to the realization of a theater radio to be produced and transmitted from the ERPE radio.

This article discusses essential aspects of intergenerational intercultural dialogic communication as a practice for the rescue of ancestral knowledge and wisdom in the agricultural production of the mestizo people from Siuna, Autonomous Region of the North Caribbean Coast of Nicaragua (RACCN). The techniques used in the study were conversation, focus groups and observation. The people involved were mestizo community leaders, grandparents, youth, men and women from Siuna, who live in the communities located on the road to Waslala, Rosita and Mulukukú. The qualitative data processing was possible to codify categories and comparisons between the groups assisted in the use of matrices and triangulation of information. The underlying approach of this study shows that the mestizo population has expressions and forms of communication that are their own and practiced from their worldview ensuring that they transmit knowledge and knowledge in agricultural production.

This research analyzes eight programs of intercultural content disseminated through the only national channel, community-type MICC TV 47 owned by the Indigenous and Peasant Movement of Cotopaxi (MICC) and the way in which such programming affects the strengthening of cultural identity of the young people from Panzaleo town in Cotopaxi, through the application of surveys to a random sample of 332 indigenous high school students from Latacunga, Saquisilí and Salcedo cantons. For this process, the research methodology developed by the Pluriversidad Amawtay Wasi was applied, which implied the socialization of the project to organizational leaders, technical team of the channel and educational authorities; the application of surveys; tabulation, analysis, interpretation and systematization of the results supported by statistical graphs. From the present investigation it was verified that the most tuned programs of MICC 47 TV are “The Sunday Andean feeling” (41.3%), “On the roads of dance” (29.3%), the news program “Voices and identity ”(14.3%) and“ Ñukanchik yuyay ”(11.3%); that by their musical, dance, informative and opinion contents, with the participation of local and external actors, they manage to influence the opinions of young panzaleo reaching a significant acceptance of 75.7% regarding the identity expressions of the Kichwa, of the own clothing and food. Based on the preference for entertainment programs, there is a need to innovate the programming of intercultural content with other communicative formats such as tele-theater, digital animation, including as presenters to young people with their own aesthetics.

This research analyzes the topic of verbal reasoning and its impact on intercultural journalistic training, specifically on the teaching of journalistic writing. It is a qualitative study with a decolonial perspective motivated by the current contributions of intercultural communication, self-communication and indigenous journalism. It was proposed to know and unravel the colonizing factors that dominate the journalistic writing teaching in Spanish and that homogenize writing. Students from the Victor Manuel Peñaherrera Educational Unit journalism club participated in this investigation. The information was collected based on an experiential process of focal group with high school students with an aptitude for journalism. The analysis consisted of observing the norm of verbal reasoning application in concrete practices of journalistic writing in contrast to the theories of intercultural communication. The results showed that the field of verbal reasoning is a functional preconception that draws colonial inheritances and completely regulates the written communication system. The objectives and contents move away from the true sense of communication, limits the intercultural freedom of writing, expressing and communicating, nullifying the diversity of multicultural reasoning and realities as well as influencing the compression and practice of journalistic genres, so that the Conventional journalism is seen as "the profession of writing well," that is; restrictive, so it does not arouse interest. Therefore, it is necessary to interculturalize the teaching process of journalistic writing and open the field to intercultural journalism.

This article is about the communicational manifestations of the Kichwa Purwa people of the Cacha parish from Chimborazo province, Republic of Ecuador, systematized through a deep dialogue of knowledge and doings in their mother tongue, in their own daily life scenarios of five communities, reinforced by ethnography and etymological tracking of the Kichwa linguistic variations found in the social use of Cacha. The study shows that in community life different types of manifestations and signs called sensory are reproduced, subdivided into visual, auditory, sound, phonological, audiovisual, olfactory, gustatory, fingerprint and body, whose meanings are processed by the sense organs. The other group of identified communicational signs are the oneiric, intuitive, predictive and spiritual, called extrasensory. Another important finding is the meaning and significance of the coquettish poncho, which according to the cachenses is due to the images of chakanas that it has at its ends; From the etymological trace, it is determined that its name responds to the geometric abstractions of the rain-catching frogs or frogs that populated the humid parts of Cacha. With this latest research technique, the way of understanding Cacha's own name, that of mountains, plants, animals and their onomatopoeias, among others, was resigned. Consequently, it is proven that mainly the Cachean grandparents maintain their sensory and extrasensory abilities to interpret the infinity of their own communicational signs that help predict facts, build values ​​and maintain community harmony.

The study was carried out in the Miskitu indigenous community of Krukira, with the objective of knowing gestural orality as a form of intercultural communication that is linked to the ancestral way of life. Gestural orality is a community practice that establishes a way of life and links with the surrounding environment, and that is related to the main elements of nature. The methodology used was to live culture with the community, to share knowledge and practices in its different stages of development, to signify and resignify a proposal to revitalize oral and gestural communication, identifying signs, codes and symbols, which are practiced and generate community changes. The main results of the study show that gestural orality in Krukira is one of the most used tools in families and in the community to transmit their culture, worldview, traditions and values. For community members, gestural orality is much more than a way of communicating, it is a practice that establishes ways of life and links with the surrounding environment. Some experiential elements of the gestural orality practiced are: the understanding of nature as a whole, the pana-pana, the interpretation of the stars (the moon and the sun), the kubus, the insla and the family and communal unity. The recovery and revitalization of gestural orality is based on the cultural re-significance that occurs in the community through drawings, dances and dramas or sketches

This research analyzes the communicational contents of the couplets of the indigenous - mestizo territory of the Kayambi, Ayora-Cayambe people, Pichincha Province, Ecuador, from an intercultural, decolonial and personal communication perspective. The information was collected from interviews that allowed for the first time to collect the couplets and their cultural historical memory in the grandparents from the community and community groups. The testimonies of the population, the results of the statistics, and the analysis of contents of the couplets affirm the existence of an Andean couplet, different from the Spanish couplet. The main results show that in the old couplets there is more content related to living with nature, there are themes related to birds, rivers, hills, fruits. On the other hand, the negative contents of the couplets are circumstantial and proliferate in the absence of creation processes aimed at cultivating cultural identity and do not represent the mentality or way of being of the population. In the same way there is a rooting with the Kichwa mother tongue that reveals that the couplets first appeared in the Kichwa language. The study determined that in the Ayoreñas -Cayambeñas couplets of indigenous legacy, the communicative sense stands out above the rhyme, so it differs from the Spanish couplet. The couplets constitute a point that unites the indigenous and mestizo population of the Kayambi people and the Cayambe canton, therefore it is essential to promote cultural and communicational processes that re-enchant the ancestral sense of this form of own communication.

This research systematizes Cristóbal Pajuña´s fight for land and freedom, who between 1973 and 1974 led the Rumipata-Pacobamaba Pre - cooperative of the Pulahuín Parish from Ambato, managed to carry out a sustained organizational cause to recover the lands of Tobías Chávez estate, and thus achieve a free and dignified life. It has been satisfactory to undertake this CCRISAC or research, with its own method - Relational Symbolic Experiential - maintained by the Amawtay Wasi Pluriversity, which has allowed us to systematize what we have lived and experienced, with what we have recovered and reenchanted, to Signify and Resignify, the struggle of Cristóbal Pajuña, who with the same original communication resources inherited from his ancestors, carried out the struggle for land, to legally recover it within the framework of the fulfillment of the second Agrarian Reform of 1973; in the assemblies, mingas (meeting of friends and neighbors), meetings of the Pre - cooperative commissions, where its first president was, the voice, the message, the communication was revitalized, took more strength to move forward; the churo roared at the moment when Pajuña requested an urgent meeting, something important had to communicate

The present investigation throws conceptual, theoretical and oral foundations, from the political memory of the Elders who have contributed to the organizational political process at local, zonal and regional level in the land recoveries in the Quiguanás village, in Inzá - Cauca municipality, as a strategy of struggle and resistance to continue speaking in the Regional Indigenous Council from Cauca - RICC. The results obtained are based on the stories of life, of each of the Elders who are part of the memory of the community and who are being forgotten in modern times, so it is necessary to begin a process of awareness in the youth of the community so that they value their political and spiritual knowledge to live well and in harmony with our Mother Earth. Therefore, the basis of the indigenous movement is the unity in the diversity of thoughts for the claim of collective rights from the resistance and recovery of Mother Earth as the fundamental axis of the indigenous being to survive in time and space as being Nasa , thought that has been bequeathed to the next generations

The present investigation describes the importance of learning to communicate with the tul for the Nasa people, it also identifies the elements that manage to resemble its value, such as the anaco or skirt that covers the woman's body, likewise the tul covers circularly and Protect the house. It is also known as the root that makes NASA's thought stay alive; Tul is our wise, affectionate grandmother who protects us, teaches, rebukes, consents, shelters and defends us. It is the big house, in which the ksxa'w of the vision remain, those of the four entrance doors to the garden, they are responsible for defending against any danger in addition to alerting any situation that will arise in the family and community To reach these concepts, the voices of the elderly interviewed were important, who, from their life experiences with Tul, contributed to the learning process. From this process it is concluded that the tul is the encounter with the teachings of the knowledge of our ancestors, also the intercultural relationship between plants, the ksxa'w (the spiritual beings of every living being) as people teaching us the unity in diversity, to finally demonstrate that there are other ways of communicating and that they manage to be so important that it is necessary to transmit them in the spaces where knowledge is built in intercultural communication.