Research on intercultural education, which traditionally focused on the curriculum, has rarely explored the cultural integration present in Indigenous teachers who implement the national educational curriculum based on Eurocentric Western epistemologies in their classrooms. In Chile's Intercultural Bilingual Education (IBE) program, the principal state program for decolonizing education, approximately 650 traditional educators from Indigenous communities teach Indigenous languages and culture. In contrast to those teachers, this paper analyses the representations of the teaching roles of teachers from the estimated 30,000 teachers who identify as Indigenous but are not part of the IBE program. The methodology is a qualitative study of an exploratory, descriptive-interpretative type. Data collection was through eleven semi-structured interviews and a six-subject focus group. The thematic mixed-coded analysis revealed that the national curriculum forms the central node of the representation of the teachers' role, relegating their commitment to their Indigenous ancestry to the background.

In Chile, the expansion of online schools following the pandemic has generated educational pathways that offer alternatives to traditional face-to-face schooling. This descriptive quantitative study analyzes the motivations and perceptions of 298 parents and guardians through a structured survey. The results reveal a predominance of synchronous learning modalities and families with high educational capital. Flexibility emerged as the primary motivation for choosing this educational option, followed by negative experiences in conventional schooling, including bullying, dissatisfaction with the school admission system, and insufficient attention to special educational needs. Families also reported positive perceptions regarding teaching quality and the opportunity to achieve a better balance between academic activities and family life. It is concluded that online education constitutes an alternative capable of meeting diverse educational expectations and needs; however, its consolidation poses challenges related to system regulation and students' social integration processes.

Se examina el rol del capital cultural de los estudiantes migrantes en la educación media técnico profesional en el norte de Chile y su influencia en el éxito académico. Se utilizó un enfoque de investigación cualitativo (entrevistas y grupos focales), identificándose un perfil del estudiantado migrante caracterizado por su esfuerzo, disciplina y un buen rendimiento. Se sostiene que su diversidad cultural podría ser un valioso capital que les brinda acceso a recursos y oportunidades, y les facilita el reconocimiento por parte de los docentes. Los hallazgos subrayan la necesidad de integrar este capital cultural en las políticas educativas, promoviendo así una educación inclusiva y de calidad.

The role of the cultural capital of migrant students in technical and vocational secondary education in northern Chile and its influence on academic success are examined. A qualitative research approach was used (interviews and focus groups). A profile of migrant students characterized by their effort, discipline, and good performance was identified. It is argued that their cultural diversity could be an asset that provides them with access to resources and opportunities and facilitates recognition by teachers. The findings underscore the need to integrate this cultural capital into educational policies, thus promoting inclusive and quality education.

Teaching effectiveness can be improved by understanding what shapes teachers' beliefs and attitudes. This study focuses on constructivist beliefs, which are considered to foster quality, student-centered instruction. The study analyzes the extent to which early career teachers hold constructivist beliefs and how these beliefs may change from when they are studying in their teacher education programs to when they begin teaching in Chilean schools. The study uses a mixed-method explanatory sequential design with a sample of 101 beginning teachers in schools. They were surveyed twice: once when they were in the final years of their teacher education programs, and again in their first years of teaching. Their orientation towards constructivist beliefs decreased, but there are differences in the results depending on the background characteristics of the teachers, the teacher education program characteristics, the teachers' beliefs, and the characteristics of the school where they started teaching.

The teaching of natural sciences in complex school contexts, such as border and peripheral zones, faces challenges linked to curricular relevance, teacher preparation, and structural conditions. This study explored the professional demands of elementary teachers in northern Chile through four focus groups with 21 in-service teachers from rural and urban schools in the tri-border region. Thematic analysis revealed challenges including limited disciplinary training, scarce resources, reduced instructional time, and pressure from standardized tests. Enabling factors included the natural environment, students’ experiential knowledge, and interdisciplinary integration. Findings stress the need for situated teacher education policies responsive to territorial realities.

The article examines how, within an industrial fishing crew in Iquique, a moral economy structured around gift and counter-gift practices persists. Through reciprocity in favors and goods, solidarity and group cohesion are maintained, while hierarchies and power relations are simultaneously reproduced. Although the work takes place within a capitalist economy, the practices of giving, receiving, and returning continue to be fundamental to the social and symbolic order on board.

By paying attention to what Peruvian and Bolivian students in schools say about how they are seen and treated by their native-born peers, this article aims to analyze the ways in which symbolic boundaries are produced, eventually giving way to social boundaries between natives and migrants. The methodology is based on in-depth interviews with students, parents, and educators of rural and urban schools in the region of Arica y Parinacota, the northernmost region of Chile, by the borders with Peru and Bolivia. We conclude that the production of symbolic boundaries among students emerges as discourses about nationality, skin color, ethnicity, and history. Peruvian and Bolivian migrant students describe being teased by their native-born peers because of their country of origin, for being darker-skinned, for being Aymara, and for having lost the War of the Pacific (and, in the case of Bolivians, for having lost access to the coastline). Some migrant students perceive these discourses as discrimination and consider them harmful; however, many others accept them as normal school stuff—as long as there is no physical violence. Moreover, teachers and parents do not see these interactions as problematic. The article concludes that the normalization of stigmatizing and discriminatory dynamics against migrant students complicates their inclusion in Chilean schools.

PurposeI set out on this qualitative investigation in order to grow intercultural communicative competence (ICC) by answering questions I have had about the differences between the cultures of my two homes. I examined feminist anthropological theories of the macro-region sur Andino regarding Marianism and absent fathers in the mestizo population, the role of panaka, and the collapse of ayllu.Design/methodology/approachThe autoethnography lent itself to answering these questions due to my position as a son in the two cultures. Autoethnography explicitly adds both the first-person voice to the research and the authors' positionality. The typology used is analytical realist.FindingsI used my memories of my mother and mother-in-law, “mi suegra,” to dialog with the literature and attempt to highlight and explain the differences in the maternal gender roles of the mestizo Latina culture and the British-Canadian culture.Practical implicationsThis research serves as a tool for both language learning and global citizenship education. Language students, teachers and investigators may strengthen their ICC through reflection on cultural differences.Social implicationsThe research has the potential to inform and inspire educational and social interventions aimed at promoting more equitable and inclusive gender roles. By shedding light on gender stereotypes, this work could be a valuable resource for teachers, family counselors and support service professionals.Originality/valueThe portrait painted of the maternal gender roles of the cultures of Latin America and Canada adds to intercultural competence and sensitivity.

El actual contexto de diversidad hace necesaria la incorporación de metodologías y prácticas pedagógicas capaces de contribuir al desarrollo educativo de todos los estudiantes, independientemente de sus características. Es ahí donde juega un rol central la Formación Inicial Docente, la cual constituye un momento crítico para la formación de profesores. Este artículo explora el tratamiento en la prensa, de la relación entre la Formación Inicial Docente [FID] y diversidad cultural. Es importante corroborar que esta relación ha sido elaborada en los medios de comunicación en Chile, lo cual da cuenta de que la relación entre FID y diversidad, es de interés público. El artículo se divide en dos partes mayores: en primer lugar, se desarrolla un análisis de documentos, con contenidos sobre el sistema educativo chileno vigente, en materia de formación inicial docente y diversidad cultural. En segundo lugar, se analizan documentos que contemplan información obtenida de los medios, respecto a formación inicial docente y diversidad cultural. Esta segunda parte, se divide en varias sub-secciones, que están constituidas por las categorías que resultaron del análisis de la prensa en la materia.

This article focuses on identifying and describing the presence of commonly used words of migrant and non-migrant students in schools in the Arica and Parinacota Region in Chile. A qual-itative methodology was used to identify words that facilitate communication between migrant and non-migrant students. Both groups of students use words which the other group does not understand, therefore, the creation of an intercultural vocabu- lary is proposed to improve inclusion in the educational space.

In contexts of crisis, school organizations are required to move forward, bringing into play all competencies, creativity, innovation and maximum external and internal interaction, in order to ensure that students learn. Therefore, it is essential to understand how the teaching and learning process is being carried out in schools and what are the major difficulties they have had to face. In order to meet this objective, a semi-structured interview was applied to 90 public school management teams comprised of the Director and the Head of the Technical Pedagogical Unit. The results show great difficulties in the implementation of classes mainly due to digital, internet access and the availability of technological devices, in addition to the vulnerability of the schools. Even so, the management teams, teachers and education assistants have carried out a variety of actions to give continuity to the educational process from pedagogical decisions, the design of activities and the use of avail-able resources.

Los vaticinios de eventos climáticos han ocupado un lugar importante en la cosmovisión de los aymaras que habitan la precordillera y altiplano del norte de Chile. Sobre todo, cómo los predictores climáticos del medio natural forman parte de la cultura ritual de esta comunidad étnica con relación a su producción agrícola. En este contexto, a partir de una metodología de investigación cualitativa se aplicaron entrevistas en profundidad a comuneros y comuneras aymaras de 9 localidades precordilleranas de Arica y Parinacota y 3 altiplánicas de Tarapacá, sistematizando y analizando las principales características en torno a cómo opera este tradicional sistema de conocimientos. Se sostiene que entre los vaticinios la observación de los fenómenos estelares está desapareciendo; no así la de los fenómenos climáticos, sobre todo perviven predictores de fenómenos atmosféricos, de la flora y la fauna, entre otros. Además, se percibe irreparablemente la pérdida de este conocimiento tanto a nivel individual y comunitario, amenazando su conservación como parte de nuestro patrimonio cultural inmaterial.

Este artículo analiza la formación ciudadana desde el punto de vista de quienes tienen a cargo su implementación en las escuelas del norte de Chile; es decir, profesores/as de historia y geografía y docentes a cargo de los Planes de Formación Ciudadana en sus respectivas escue las. Por otra parte, se incorpora también la visión de académicos/as de la Universidad de Tarapacá, quienes forman a los/as docentes a car go de implementar la enseñanza de la ciudadanía. A partir del análisis de información obtenida en base a la administración de cuestionarios a docentes y académicos/as, se advierte que la mayoría de los/as docentes señalan no haber recibido una formación especializada en ciudadanía. A su vez, la mayoría de los/as académicos no produce investigación en esta área. Esto implica maneras disímiles de entender la ciudadanía, lo que, en la práctica, repercute en cómo se imparte la formación ciudadana en las escuelas. El artículo concluye entregando recomendaciones para mejorar la formación inicial docente en materia de ciudadanía, mejorando así la enseñanza de la ciudadanía en las escuelas, de acuerdo al Plan de Formación Ciudadana promovido por el Ministerio de Educación de Chile.

En base al análisis de la diversidad cultural en la frontera norte de Chile, se expone la realidad de una escuela particular subvencionada en la ciudad de Arica, la cual ya había empezado a apoyar a sus estudiantes extranjeros antes de la instalación de las primeras políticas públicas en la materia. Las entrevistas a estudiantes, padres y apoderados, así como profesores, evidencian la preocupación y el liderazgo de la dirección del establecimiento para poder orientar el trabajo de los docentes y favorecer la integración del alumnado migrante.

In order to achieve the learning objectives aligned with Chilean students' employment expectations, establishments that offer technical-professional secondary education resort to specialists with relevant experience in specific economic sectors. The Ministry of Education provides a temporary license at the time that these specialists must have completed a university teaching degree issued by a university. However, almost a third of these appointed instructors persist over time without the required pedagogical training, putting the objectives of quality, inclusion, and pertinence at risk. The professional development regulations do not recognize the characteristics of these alternative teaching trajectories-which differ from the typical educator so it lacks adequate strategies for attracting, maintaining, and preparing technical-professional teachers. In addition, the higher education supply is highly limited at the regional level to respond to this demand. Finally, we present guidelines in order to address this problem from a public policy viewpoint.

The forecasts of climatic events have occupied an important place in the Aymara's cosmovision that inhabit the foothills and highlands of northern Chile. Especially in how the climatic predictors of the natural environment are part of the ritual and utilitarian culture of this ethnic community concerning their agricultural production. In this context, using a qualitative research methodology, 15 in-depth interviews were carried out with Aymara community members from 9 pre-Andean localities of Arica and Parinacota and 3 altiplano localities of Tarapaca, systematizing and analyzing the main characteristics of how this traditional knowledge system operates. It is argued that among the predictions, the observation of stellar phenomena is disappearing, but not that of climatic phenomena, especially predictors of atmospheric phenomena, flora, and fauna, among others, survive. Also, the loss of this knowledge is irreparably perceived at both the individual and community level, threatening its conservation as part of our intangible cultural heritage.