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

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.

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 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 article shows the unfavorable conditions in which studies dedicated to our own communication, gender, territory and our own education are poorly studied in our context and therefore our ways of thinking and acting are not visible. Hence, the objective of this research is to know the topics covered in these publications, taking into account the development of their own epistemologies in relation to the territory, gender roles, the own education, among others. As a methodological strategy, an information search was made in sociological, cultural, and anthropological databases. The main keywords used were; women and gender, own communication, own education, territory, and spirituality. Original articles, reviews and monographs, national and international, published between 1990 and 2005 were included.

This article highlights the role of Nasa women from Tierradentro, Cauca, in the process of ancestral communication and in the construction of cultural meanings, through the tissues they make and that have been a communication strategy for the survival of the peoples and the territory. The sense of the fabric is exposed as an essential practice where symbols and signs loaded with meanings are represented, constructed through community interaction, historical facts, and the recommendations of knowledgeable persons, the orientations and the projection of the people. In the same way, the fabric in the Nasayuwe language “umna” is expressed as the ability to connect the three dimensions, the spiritual, the body and the territory between which it interacts daily and spirals in the direction of the moon and the sun, in being-being, going, arriving and returning with criteria of dignity and identity. Finally, the importance of collective learning is expressed as the strategy that the peoples maintain and that is called community pedagogies from which the use and appreciation of tissues has been maintained over time and in the space for the survival of our peoples.

The present cultivation and breeding of knowledge and knowings (CCRISAC) was carried out in Toribio community from the Nasa indigenous people located 123 kilometers from Popayán city, capital of Cauca department, Colombia. The findings highlight the great knowledge of the community with the fabric of art and intercultural communication as part of the wisdom they practice from the heritage of their ancestors and the commitment assumed to keep the culture alive. These wisdoms are rooted in spiritual communication, which determines the awakening of gifts and physical maturation in the life cycles of NASA culture. The word UM in the Nasa Yuwe mother tongue translates tissue and is derived from UMA, the woman who possesses wisdom, is the word that also defines ART. From this worldview it is understood as art, that is to say; Um, it is the space to weave wisdom, offer and cheer the spirits of mother earth. Weaving these wisdoms of indigenous art, required many spaces for reflection in tulpas (fire place), with spiritual guides who, in addition to opening the way to scrutinize these wisdoms, were the direct researchers among nature and who accompanied the spaces of knowledge. Likewise, within these spaces of cultivation and breeding of wisdoms, the Cxapik School of arts of Cecidic played an important role, a space that allowed to experience art, communication and spirituality directly.

The Creole people have persisted in one way or another in a multi-ethnic context, they have been able to preserve their culture, transmit their language, customs and traditions. They remind us that it has been an arduous duty for their elders. The fact of living in a culturally diverse region has made it difficult for them to transmit the original language, but each of these obstacles has been overcome, because in the midst of the family environment ancestral communication practices have been strengthened. This study describes part of these practices that have lasted within the Creole families from Siuna, Rosita and Bonanza municipalities, in the Autonomous Regions of the North Caribbean Coast in Nicaragua. Traditions, customs, beliefs, symbols and types of communication that these families had and currently have where the stories of elderly men and women belonging to the Afro-descendant people, originated in the Southern Caribbean of Nicaragua and who have remained in the North Caribbean coast of the country for decades, region where they built and enhanced their own family practices, customs and ancestral traditions.