Incorporación de saberes locales en la didáctica de comprensión lectora en castellano en el área de comunicación en una escuela EIB - Huancané, Puno

Abstract

En muchas aulas del Perú profundo, los conocimientos adquiridos fuera de la escuela no logran incorporarse al aula. El objetivo de esta investigación fue describir cómo se integran los saber es locales en la enseñanza de la comprensión lectora en castellano en una escuela de Educación Intercultural Bilingüe de fortalecimiento, ubicada en Huancané, Puno. Se empleó un enfoque cualitativo con diseño etnográfico, basado en convivencia y observación directa participaron tres docentes de 4o, 5o y 6o grado, así como 58 estudiantes observados y 22 entrevistados del quinto grado. Los instrumentos incluyeron entrevistas, observación y registro de clases. Los resultados muestran que la incorporación de saberes locales es esporádica; depende del compromiso personal de cada docente y carece de lineamientos curriculares y materiales contextualizados. Sin embargo, cuando se emplean leyendas, costumbres o relatos familiares, los estudiantes presentan mayor interés, mejoran la comprensión lectora y fortalecen su identidad cultural. La conclusión señala que integrar el conocimiento ancestral favorece aprendizajes significativos, aunque aún existen retos para lograr su plena incorporación en la práctica pedagógica.

Perú suyumanta yaqa hinantin yachay wasikunapi, yachachiyninkunapiqa manam wawakunap sapa p‘unchaw kawsasqankumanhinachu yachachikun. Kay yachay k’uskiyqa t’aqwirin imanaptinmi kay sasachakuykuna yachachiypi tarikun. Chayraykum, kay llamk’ayqa willarinqa imayna ayllup ikawsasqankumanhina yachay wasipi yachachikun, kastilla simita yachachikuspa. Kaqtaq iskay simipi iskay kawsaypi yachachiq wasipi, Huancané suyuchapi, Puno sullk’a suyupi.Kay yachay k’uskiyqa enfoque cualitativo de tipo etnográfico ukhupim llamk’arikurqan runakunawan qaynaspa hinallataq yachay wasipi kaqkunata sapa p’unchaw qhawapayaspa. Chaypitaq, kimsa yachachiqkunam yanaparqanku kaqtaq tawa, pichqa, suqta ñiq’imanta; pichqa chunka pusaqniyuq yachaqaqkuna hinallataq iskay chunka iskayniyuq tapupayasqa irqikuna pichqa ñ’iqimanta. Chaypaqmi, yachay wasipi kana karqan, yachachiqkunata, yachaqaqkunata uyanaripaq. Llamk’ayta tukuspataq tukuchakunmi; may mayllapi yachachikun ayllupi kawsasqankumanhina, manataq qillqakuna allin wakichisqachu yachachiy yachachikunanpaq. Chaymantapas, irqikunap kawsasqankumanhinaqa yachachikunam sunqunkuman churakuspa yachachinanku, imanaptinchus mana tarikunchu ayllumanta achka qillqasqa yachachikunapaq. Ichaqa, rikukunmi yachachiqkunap kallpa churasqanku wawakuna allinta yachaqanankupaq pisi qillqakunawan hina ñawpa willakuy qillqasqata, kawsasqamanta qillqasqata, yawar ayllunkup willasqakumanta qillqasqakunata ñawinchachinku yachayninkuta aypanankupaq. Kay yachay k’uskiymi qhawarichiwanchik imaynam yachay wasi wawakunap kawsasqankumanhina yachachikuptinqa munaytam yachaqkunapas atinankunatapas atinku. Ichaqa qhawarillanchiktaqmi imayna yachachiqkuna aswanta llamk’arinanku kachkan sapa p’unchaw yachachinankupaq.

In many classrooms in rural Peru, knowledge acquired outside of school is not incorporated into the classroom. The objective of this research was to describe how local knowledge is integrated into the teaching of reading comprehension in Spanish at an Intercultural Bilingual Education school located in Huancané, Puno. A qualitative approach with an ethnographic design was used, based on coexistence and direct observation. Three teachers from grades 4, 5, and 6 participated, as well as 58 students who were observed and 22 fifth-grade students who were interviewed. The instruments included interviews, observation, and class recordings. The results show that the incorporation of local knowledge is sporadic; it depends on the personal commitment ofeach teacher and lacks contextualized curriculum guidelines and materials. However, when legends, customs, or family stories are used, students show greater interest, improve their reading comprehension, and strengthen their cultural identity. The conclusion points out that integrating ancestral knowledge promotes meaningful learning, althoughchallenges remain in achieving its full incorporation into teaching practice.