Before mentioning the expression approach that I used in my native language 'Wayunkeera', it is necessary for me to contextualize to readers about the place where I carried out my investigation, in the Wuinpumuin territory “towards the water path” 'Iishuwo'u' “cardinal lands”, Corregimiento de Nazareth, named in honor of the “Sacred Family of Nazareth” by the first Spanish Capuchin missionaries, located at the bottom of the space unit of the Serrania de la Makuira stream. We worked with the biggest Wayuu, who speak Wayuunaiki “what comes out of the head of being Wayuu, through the mouth”, Iguaran (2014a; 2019) group based geographically and historically on the Guajira Peninsula. To the works approach, Wayuu's own discursive methodology, listening, observation and narrative, was applied under a “doubly reflective” dialogical discussion (ESMERAL, 2014). The language spoken by the Wayuu is Wayuunaiki, the most widely spoken language in Colombia and Venezuela, originally from the Arawak linguistic group, whose population totals approximately 278,254 inhabitants according to Dane (2006a) “the ethnic population and the 2005 General Census” and many others in the Bolivarian Republic of Venezuela, reason why it is considered a floating society between these two countries. In that language, phenomena typical of the nature of the wuinpumuin places are preserved, silenced by the power of the hegemonic language, hence the interest in continuing to investigate social and cultural problems of localization, which “tends to satisfy the need for identity, personal and community of place” Gonzalez (2014, p. 47), that is, my reunion with my own singularity and coexistence between Wayuu brothers. From its morphological structure and “meaning of life”, the Wayuunaiki translates “what comes out of the Wayuu person's head through the mouth” (IGUARAN, 2014), is an expression that arises from the structure of the word itself, which is a “history of life” Abadio Green (2011). Based on this specific example of studying the word based on its “meaning of life”, the study of “wayunkeera, an epistemic methodological triangulation of wayuu human development as an anchorage for own methodology”, which emerged from my thesis of doctorate, for considering this expression that was in disuse as its social and creative function within the society and practices of older people, when considering it as an expression of the world of wayuu boys and girls, when creating images with clay. In this sense, the present work that I propose for the consideration of academics, and a construct that emerged from my doctoral thesis “Ethnoeducation in the perspective of the word woman, matrix of concept things in Wayuu Culture. For this opportunity, I consider it necessary to resume and deepen the theme of the Wayunkeera assumed in the third chapter and represented by the figure of the middle finger of the hand that plays the role of A’laulaa “Maternal Uncle”, the Matrilineal Authority of a territorial E’irukuu. The cosmogonic and territorial affirmation in the thesis was called by the figure of pedagogy, a path taken up again to find the discoveries under the tutelage of the maternal uncle in the Wayuu Culture, to understand the sociocultural perseverance Wayuu and the gear they make as a product and producer of the original society, both territorial and cosmogonically in Wuinpumuin, Alta Guajira, Departament of La Guajira Colombia is to understand the construction of the values attributed socially and culturally within the framework of their same interaction for the control and administration of their own life and e'irukuu, as matrilineal society.
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Mar 17, 2020
Alfonso N García Aldrete + 2
Open Access