May 14, 2024 • 60 mins
Un programa que nos sumerge en la riqueza cultural de la comunidad afrodescendiente en Colombia. En este nuevo episodio y teniendo en cuenta que el día de mañana miércoles 15 de mayo; se celebra el Día del Maestro, hablaremos sobre las Trayectorias Afrodescendientes: Papel de los maestros y maestras en las luchas por los derechos del pueblo afrocolombiano.
Es importante manifestar, que los maestros y maestras afrocolombianos han sido líderes en la defensa de los derechos de sus comunidades, utilizando la educación como herramienta para empoderar a las nuevas generaciones y promover la valoración y apropiación de la cultura afrocolombiana. Con su labor en las aulas, estos educadores continuamente transmiten conocimiento sobre la historia, la identidad y las luchas afrocolombianos, contribuyendo a la construcción de una sociedad más inclusiva y respetuosa de la diversidad.
En esta nueva emisión de Huellas de Africanía, buscamos reconocer la labor de los maestros y maestras, que ha sido fundamental para fortalecer la identidad cultural afrocolombiana, promover la igualdad de oportunidades en el acceso a la educación y la justicia, y contribuir a la construcción de una sociedad más justa y equitativa para todos.
Es por ello, que en esta emisión nos acompañan como invitadxs: Caridad Brito Ballesteros; perteneciente a la Tonga C.N.O.A. La Guajira, una mujer afroguajira, historiadora con enfoque afrodiaspórico y antiracista, docente universitario y Magíster en Gestión Cultural. Activista en Mata 'e Pelo, Luis Enrique Rodríguez Campuzano; Secretario operativo de la Tonga C.N.O.A. Magdalena Medio. Docente Magisterio, Emilia Eneyda Valencia Murraín; Secretaria operativa Tonga C.N.O.A. Afrovallecaucana por la vida, docente universitaria y del Magisterio.
Es importante manifestar, que los maestros y maestras afrocolombianos han sido líderes en la defensa de los derechos de sus comunidades, utilizando la educación como herramienta para empoderar a las nuevas generaciones y promover la valoración y apropiación de la cultura afrocolombiana. Con su labor en las aulas, estos educadores continuamente transmiten conocimiento sobre la historia, la identidad y las luchas afrocolombianos, contribuyendo a la construcción de una sociedad más inclusiva y respetuosa de la diversidad.
En esta nueva emisión de Huellas de Africanía, buscamos reconocer la labor de los maestros y maestras, que ha sido fundamental para fortalecer la identidad cultural afrocolombiana, promover la igualdad de oportunidades en el acceso a la educación y la justicia, y contribuir a la construcción de una sociedad más justa y equitativa para todos.
Es por ello, que en esta emisión nos acompañan como invitadxs: Caridad Brito Ballesteros; perteneciente a la Tonga C.N.O.A. La Guajira, una mujer afroguajira, historiadora con enfoque afrodiaspórico y antiracista, docente universitario y Magíster en Gestión Cultural. Activista en Mata 'e Pelo, Luis Enrique Rodríguez Campuzano; Secretario operativo de la Tonga C.N.O.A. Magdalena Medio. Docente Magisterio, Emilia Eneyda Valencia Murraín; Secretaria operativa Tonga C.N.O.A. Afrovallecaucana por la vida, docente universitaria y del Magisterio.
Mark as Played
Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
(00:04):
On the other side of the world. There is a continent with fifty-
four countries inhabited by Batlanda, Cueno, Caraballillos, Lucumi Ararath Ashanti groups and
many more villages of other warriors,thinkers, farmers, miners, ranchers and
(00:25):
fishermen who are present today in Colombia. If you use the words chevere yam
or chhofarse to speak, you arerescuing the oral tradition of Africania. If
you prefer salsa, vallenato or reggaewhen you go, you evoke the rhythms
of Africania. If as a childyou heard the myths and legends of Mother
(00:48):
Monte, the Tunda, the Motherof water and the crybaby, you are
remembering the stories of Africania. Ina radio rosary in association with the National
Conference of Organizations to Colombian proposers Senoa, they present traces of Africanic cetnic territories
building vas traces of African traces ofAfrica in Colombia, uy hi. Dear
(01:22):
netizens, it is a pleasure toget back in tune thanks for staying connected
with a Rosario radio and remember thatwe are opening hours. Now we'
re going to listen on Tuesdays everyfortnight from ten to eleven in the morning
here, for a Rosario radio andfor Spriaker. Welcome to the footprints of
(01:47):
Africania, a radio space that isrealized thanks to the alliance of the Social
Projection Directorate of the University, ElRosario, the National Conference of Afro-
Colombian Organizations, CENOVA and Rosario Radio. From Bogotá, the Colombian capital,
we will travel through the national territoryof Afro- descendant, black, palenquero
(02:07):
and rootland, knowing the various waysof making peace. This is Africania'
s fingerprints. Seeing them, rememberthat they can communicate with us through our
social networks on Twitter, Facebook andInstagram, such as arroba or rosario radio.
We can also be found on Twitteras an afro- rayed cnoa arroba,
(02:30):
on Facebook Xnova, on Instagram asthe col floor is not rooted and
on YouTube as an anal conference ofAfro- Colombian organizations. There we have
a very interesting audiovisual proposal androm Now, if you connect such of the online
signal or you miss the program,you can find it on our website TRIPWW
(02:54):
convergence Senoa Org in the podcast sessionor here by Spotify. You will be
able to listen to the program,share it on your networks and save it
on your digital device preferably go.Greetings to our secretaries and operating secretaries of
(03:14):
the seventeen tonsas of the dinner inthe different departments of the country, to
our director, Mario Castro in themaster' s degree of control, Nelson
Duarte, and who speaks Mayo RivasMolina, Remember to follow me on Facebook
like Mayo Rivas Molina or good oryou hear the motepelo that when you are
(04:15):
a codon, you do not seen distance. So many farms in our
regions look at it here at usthieves of technibro, past teams glued together
moment and painting with the pack whatthey don' t see you that it
' s not curo is little whatis the silver that they earn by dividing
distance, they provide all their cordsor how much the people challenge threatening how
(04:41):
to not go, because they don' t want us there want us.
I' ll remind you welcome toAfrican footprints, technical territories building peace.
Today we are going to be talking, within the framework of Professor' s
Day, about the paths of Africandescent and the role of teachers in the
struggles for the rights of the Afro- Colombian people. I am accompanied by
(05:04):
my co- teamÁngel Valencia,professor, also teaches Angel congratulations because we
are close. We' re closeto Professor' s day. Welcome Africania
Footprints, Prof Angela, Good morningMaya. How good is the day to
all our listeners today in muyas ofAfricania. Indeed, a program dedicated to
(05:25):
commemorating the work of so many teachers, in this case, Afro teachers who
are part and have been leading organizationalprocesses in the territories for a long time
or thanks Angela. The struggle forthe rights of the Afro people is the
basis of the organizational processes and theAfro- Colombian social movement. Many of
(05:46):
these grassroots organizations, among others,have been and are led by teachers.
That is why, today, inour program we want to talk about the
role of teachers or teachers or thestruggles for the rights of the Afro-
Colombian people. Today we will counton the presence of Milleneida Valencia Murraín,
operating secretary of the TONGA CNOVA AfroyaCaucana for Life, the teacher Luis Enrique
(06:14):
Campusano, secretary of the TONGA CNOAMagdalena Medio, and the teacher of the
Magisterio Caridad Vito Ballesteros, of theTonga cno alagua Gira. She is also
a historian and activist of the Matade Pelma collective. In this issue we
will be talking about their careers asteachers, as long as it was in
(06:39):
the villages, because we don't have hospitals, we don' t
have life, we don' thave quality public service, we pay just
as if you were quality, butyou don' t forget them. Who
you are. País Mayo continues tocarry out the research for a program of
Hoy en conemación, since on theday of the Master and in a very
personal way, I was reviewing atext that lived by Jorge Enrique García Rincón,
(07:03):
which results, therefore, from hisdoctoral thesis that is called pro-
Colombian educational thought of the intellectuals tothe experiences of the social and pedagogical movement
and Prof García makes a point thatI found it very interesting to say today,
(07:25):
because almost that he gives an accountof the trajectory of the Afro-
professionals in the movement and says thefollowing, Afro- Colombian educational thought retains
the line of the historical horizon ofrebellion that characterized the African diaspora in its
conflictive relationship with the European, therepublican, the modernity, the colony,
(07:46):
capitalism and its intrinsic and fatal components, such as racism, sexism, violence,
dispossession, among others. And inthat sense, I believe that convergence
counts on the fortune that many ofthe territorial processes of tongas are led by
teachers. It is they and theywho question power relations. Of course,
(08:07):
this, accompanied by the Community,encourages, mobilizes and walks the struggle for
the rights of the Afro- Colombianpeople. Then I think we start with
our guests today. Of course,Angela and we are going to introduce our
first guest of the day, whois Emilia Neida Valencia Murraín, as we
told them. Right now, sheis the operational secretary of TONGA Senua afroa
(08:31):
arrives from the ocean for life.In addition, Profemilia is a university teacher
and teacher. She holds a degreein modern languages from Universidad del Valle.
Emilia is a French teacher at theColegio Mayor de Nuestra Señora del Rosario.
He is a specialist in creative writingat the University and Cessie, among other
(08:52):
studies, with the Association of Afro- Colombian Women Amafro Cool, which he
chaired for fifteen years has traveled thecountry advising Afro- Organizational processes and empowering
Black women as subjects of law.Among the various processes that were created in
the mafro col arose by weaving hopesthat it had been dealing with for more
(09:16):
than seventeen years. Welcome, Emilia. Good morning, everyone. Yes here
well, with a very significant dateapproaching, as is the 15th of May,
the Day of Teachers and Teachers.It is necessary to make the clarification
that not everyone is teacher or teacher, because there are teachers, there are
(09:41):
teachers, but I believe that onthe subject of black communities, black teachers
and teachers are true teachers, becausewe have used that gift of education to
make real transformations in our communities.Emilia, I presented it, which was
(10:05):
a very formal presentation about who youare. But now let' s ask
if I' m as if I' m her student, who' s
teacher Emilia. Well, I'm Emilianeira, Valencia, Murraín de Andagoya.
It was formed in the normal,superior of the normal of ladies of
(10:28):
Ismina and well, with many yearsof work in different regions of the country,
Bogotá Valle and it crashed basically,and as you yourself said, I
have not been content only with beinga classroom teacher what it is called,
(10:50):
but I also took that vocation tothe organizational process. You said it yourself,
you believe in the ninety- sixmakes them good Colombian, but a
long time ago I had been militating. I can say that from school I
had been militating in black processes,because well, a feeling that we have
(11:11):
to work for our cause and froma very young age I started with the
hand of a teacher of mine,I call him my teacher, who went
to look at my Cordoba to doactivism and also with José Luis hermos Gra
Rentería and my uncle Vicente Murray inPeace rest then. I think it'
s always all about activism. Thankyou so much, Emilia. We'
(11:37):
re still Angelita with our number twoguest. Yes Mira also accompanies us,
as you mentioned, to start theprogram Mario in our company today, the
Profe Luis Enrique Rodríguez Campuzano. TheProfe Luis is coming with us in the
frown. A while ago as operationalsecretary of TONGA Magdalena Medio. He is
(11:58):
a teacher, a graduate in educationsciences, a specialist in biology and chemistry.
He has also been working from hisspecialty in the face of vocational and
occupational guidance. He has been inthe teaching profession for about forty- eight
years, a teacher dedicated to thedefense of the rights of workers and workers
(12:18):
and closely linked to the union organization. As an activist and leader of the
unions of the Magisterium, he accompaniesus there They have also accompanied several processes
since faith CODE and the KUT andtell them that, in previous conversations that
(12:41):
we had with the teacher, Luismentioned that he worked as a primary teacher
in the Police Station of Guaynia andthen as a teacher of technical drawing workshop
at the Colegio Custodio García Rovira ofPuerto Iniria, an institution of agricultural modality,
where he was one of the firstAfro professors who arrived in that territory
in the year or seventy- seven. And I think I' m also
(13:03):
doing a lot of the presence ofteachers and Afro teachers around the country or
Charity Emilia Angela. How pleasant tobe able to share with you this space,
how rich to have it here ProfeLuis, I believe that in the
(13:24):
very life of the question that sheasked May with the Profamilia, who is
the teacher Luis, how was thatexperience in the Guainía and what she also
left her professional life. I arrivedat the Güey Nía very recently having graduated
as a technical graduate, and itis a pear of mine, a very
(13:48):
enriching experience, because I came towork with an indigenous community. Then my
students were indigenous, very few mestizos. There they call it settlers and because
(14:09):
many did not even understand the Castilianlanguage. Then we had to work with
a member of the indigenous community whowas then called bilingual. At that time,
the bilingual was a member of thecommunity that we, the master'
(14:37):
s or master' s degrees,prepared. We prepared the class for him
so that they could pass it onto him. The students. Between us
we worked third, fourth and fifth, and he worked preschool first, second
(14:58):
and in that exercise either when theboys or they reached the grade. Third,
they already spoke and already managed theSpanish language. We supported it,
and that was the exchange of ideaswith them. There was a very curious
(15:18):
one. They called me that Iwas a master white, black, white
because I spoke Spanish and black becauseof the color. Then I worked that
year. I remember a lot.The year of nineteen hundred and seventy-
(15:39):
seven I finished it in that communityof Güeynia, a place called Garza Morichal.
A teacher or an African Colombian teacherhad never really been there before.
So, for them that was animpact and for us, because very,
(16:03):
very, very rewarding for me,because it was up to me to design
strategies, methodologies and all those touse all those pedagogical resources, so that
they can reach them and that theycould understand me. That was my experience,
my first experience as a teacher inthat region of the country that,
(16:30):
when that was, Police station andllamas, the special police station of Hey
Mia, were considered as national territoriesand you administered through an institute, an
institution called Dahin, which was theAdministrative Department of Intendencies and Commissariats. From
(16:51):
there in the year, yes,no, no, don' t go
on teaching that I had another littlequestion, but when I finished. In
the year of nineteen hundred and seventy- eight, then I no longer stayed,
I stayed in port and mirid PartínIria, in the capital Cuatons,
(17:14):
was the capital of the Commissariat,today it is capital of the Department of
the Güey Mine. Then I stayedin the educational institution and there was the
only one that existed called Custos GarcíaRovira of agricultural modality. And there they
linked me, left me as aworkshop teacher for my technical training, technical
(17:41):
drawing teacher. That' s whatI was doing. And then my students
were also children of indigenous settlers andthere were none there, there were no
(18:02):
Afro students. But in the middleof it, you told the story.
From there, from that moment on, I started telling the story. And
why I started telling it, becausewhen I went to my elementary school and
you' ve still maybe been wherethe university is, you' ve never
(18:26):
been told about the Afro thing.They never told him the Afro story.
I started inside my area, insidemy spaces, my class works. I
was beginning to count on them,to tell them that story, but it
(18:47):
was luis thousand Thank you. Ithink that we will resume that now in
a moment because the role that teachersand teachers play in the exercise of telling
black history is going to be fundamental. Not so much Manu Zapata Libella spoke
the story that is officially not told, but that we, in that exercise
(19:07):
of being teachers, in this casea quasi- schedile and political responsibility as
black teachers, that is to makeknown who we are, who we have
gone and the fundamental role for theconstitution that we have had in the Constitution
of the Nacia States. Thank you, and we also continue with our third
(19:29):
guest, who is charity Brito Ballesteros, an Afro- Guajira woman, historian
of the National University of Colombia withan afroid, rhetorical and anti- racist
approach. He is a professor atthe University of La Guajira at the Faculty
of Education Sciences and a teacher incultural management. He is also an activist
in the Matepelo collective and handles differentorganizational processes for the defense of human rights
(19:56):
and the heritage of the culture ofthe Black population. Charity. We are
very happy to have her today inAfrican footprints. Good morning, hello,
Mamayo Angela, very good morning toall the people who listen to us,
also to my colleagues or do notshare this table, Mrs Emilia and Mr
(20:17):
Luis, with whom good from adistance, we also build and contribute to
education, to all these struggles thathave been given for the defense of the
rights of the Afro- descendant populationa greeting for all. Caridad buen cerc
You' re asking us two questions. This is a comfortable one at a
(20:37):
time and the first is to tellus a bit also who is charity.
As a teacher and passerby, lethim tell us what matepeli is, how
it is linked to this collective.Well, it' s a combo of
what charity is, because it's a woman to Guajira, a woman
(21:04):
from the province, a woman whohas also had certain advantages because at one
point I had the possibility to studyoutside the Guajira, information in undergraduate that
was as a historian. Once Ifinished, because my pasty had the opportunity
to be exchanged for a year inGermany. Then I came back and had
(21:29):
my first work experience and was asa teacher. It was an indigenous egnoeducational
institution in manaure and good there thatin this first approach, which is social
sciences, and one realizes like allthe work behind teaching, because one often
underestimates the work that there is inteaching. And that' s when I
(21:57):
realized wow, this is super extensive. Social sciences in Baccalaureate is preparing democracy,
geography, history, political sciences,philosophy. Then it was to prepare
a number of classes and with thesame contents and that I had learned and
(22:21):
with which, in a certain wayalready I was giving me also, like
all those questions, where blacks werein the history of Colombia, and it
is like beyond the enslaved population thatcomes and that came to the continent and
it is like they arrived. Theywent, they went, they were in
a condition of enslavement and it's over and they disappeared. And oh
(22:41):
we' re here for magic arts. And that went on and on in
social science books. And it beginsthere as all this concern about what is
taught in the social sciences, althoughthere was a considerable indigenous Guayú population in
(23:02):
that institution, you also begin torealize that, because of all the conflict
in Manauria, there is an importantAfro- descendant population and there are neighborhoods
that even there is a neighborhood thatis the Black, that is clearly Afro
population that has migrated from other territoriesof the Colombian Caribbean and that has been
(23:27):
located there sheltering by situations of conflictat the national level. Then you meet
these kids who don' t self- recognize that then when not that cool
hears them, and then they whowe are. And that' s when
you start to think about how youcan help people to recognize themselves, to
(23:48):
start thinking that we have been partof history, because in the formative process,
in my undergraduate course there was avacuum and there are still gaps in
the formation of historians about what arethe contributions of the afrodecents in nation-
building. As you wouldn' tsee it saying Angel a few moments ago,
(24:17):
what are the contributions beyond arriving hereand being the population that was in
the haciendas, in the mines whatelse have we done? We have only
been in that lower part of thesocial link that this whole orderly system,
or what else has the population done? And then, you start reading yourself,
(24:38):
you start connecting with other people,with other authors. And, well,
I' m going to do mymaster' s and come back,
back to work at the University ofLa Guajira. And there I know a
person who has been a great allyof the Afro- descendant processes, that
(25:00):
Doris Cabeza ethnocommunicadora, who had alreadydone some projects on the route of people
of African descent in La Guajira.And Doris connects me to Matapelo tells me
that there are some young women coming. They wanted this because Matape had already
released it a few months earlier andSpeida links me and from there came matepelo
(25:26):
and I stayed matapelo. And ithas been like meeting a group of women,
with a safe space, where,with all our concerns, we can
contribute to what has been the storyof the Guajiros autofro and the Afro Guajiras.
(25:47):
How they have contributed what has beenblack in our history. And also
help is that at first, whenI studied, when I began to teach
forgiveness at the University of La Guajira, it was the only point with dors
that we carried to our natural hair. And today you go to the University
of La Guajira and you find menand women with their natural hair. And
(26:11):
this doesn' t take, let' s say, this revolution doesn'
t take more than five years.Then everything a teacher can do to inspire,
not just with his and we willtalk about, not only from the
chair, from what is taught,but from what can be seen to be
carried. For example, for inManaure it was also the first time for
(26:33):
cool children who saw curly hair andme, at first I was walking and
pulling my hair because they could notbelieve. And he was also very innocent
of the children who had not seena hair different from their hair, because
the Afro girls carried their hair tothe groom. Then I thought it was
the same. Then this passion ofinvocation, which is teaching, begins to
(27:00):
combine, because Ahorita, also toldthem Mrs Amilia, not all are teachers,
and also to do activism, toteach, but also to fight alongside
other people so that what is theauthor recognition, what is the rights of
people of African descent, can be. Then there is. I think he
(27:25):
answers those two questions. Yes,charity. Thank you so much. Of
course, representation and representativeness also matter, because beyond what a teacher leaves you
in the classroom or a teacher andso on, as you can see,
that teacher also makes people and childrenstart to have confidence because they see that
person who has authority, who haspower, who has leadership and they see
(27:48):
him with Afro hair they see thathe is a black person, frocolomna,
resale or valenceera says if that personis there, he also begins to build
his imaginations and those children also dreamof other things Angel, Valencia, which
today is also accompanying us as acuequipera. I think Angela has to play
(28:10):
a role today as an art andpart, because Angel, Valencia, who
is the one who coordinates the areaof Afro- Colombian childhood and youth in
the cenoa, is today in ourcuequipera. She is also a teacher and
is a mathematical teacher who is evenmore complex because of the lame who have
taught us with mathematics. So,Angela, I also think it' s
(28:32):
important to call her as the orderof this space and ask her who Professor
Angela is, because she' salso very dear to the children. No,
and that' s his temper.But Professor Angela, who is Professor
Angela Valencia and at what point doesshe end here ask or if she gives
(28:55):
you a little cape? No,I' ll tell you what. No.
Indeed, I am a teacher hereat the Bogotá Ministry of Education.
I am a teacher who takes careof one of the most feared subjects these
schools, which are mathematics, ablack teacher. I think I' m
(29:19):
the only black teacher in school thatI think only as in terms of presence
and well let' s say Ido a lot of things in school,
but adding a little what I saidcharity and what I said May regarding the
representation of teachers and teachers in thelives of boys and girls in their schools,
I think it' s fundamental.I believe that from my exercise in
(29:48):
terms like aesthetics in front of speech, one manages to move a lot in
those boys and those girls in frontof what to be a teacher or a
black teacher? But that, besideseverything, like that political component is present
almost that in all the pedagogical practicesof us and in us, and well
(30:14):
that I treat myself that that sohated matter does not get to do so
much, but everything as it isalways love, from respect, from respect
for difference, from appreciation of diversityand from doing what is possible and impossible
(30:34):
to practice racists that are presented inschool, for example, are addressed from
the mathematical area, which is likea des that is finally my area of
knowledge. So, well, that' s what I do. I accompany
the signs you are a component ofchildhood, adolescence and youth, some time
(30:55):
ago and since nothing very proud ofbeing a teacher Morron si maron, h
(31:18):
manon o o o or trans ofmobility with the problems of grata. As
long as we can drop it oneby one, disappear, you don'
t live here, you don't feel. We listened to the PLU
(31:41):
Group with a beautiful song and itis a denunciation of the atrocities of the
war. It' s impacting theblack people. That song introduces us to
thinking that connection of black thought ineducation and organizational processes and that of being
emilia teacher. Continuing as with theconversation, we want to know, from
your experience in the organizational process,leading great handsome as they are, weaving
(32:07):
hope, as it is from thedirection of Amacropol, among others, what
its relationship with the relationship of beinga teacher, with the organizational process has
been. I believe that we haveused alfro colita going hope and other processes
as pedagogical strategies. In fact,stop hoping. He' s got some
(32:29):
workshops. What people see is usuallythe encounter, the big event, but
that precedes a process of formation throughworkshops that we call self- esteem,
identity and Afro culture through the exerciseof braiding. That' s the hook
we' ve used for many yearsto work with boys, young girls,
(32:55):
especially in the white district, whichhas the highest concentration of black population in
Cali. Initially it was, butthen we moved it to other regions of
the country. We have traveled throughoutthe peaceful Miki Hua and Tumaco. This
week we' re going for the22nd. We are going to Ismina,
(33:16):
because we are doing a process offormation to promote the author recognition of Black
people, which is so important forstatistical visibility, because you know that,
because of all these sequels of racismand colonialism, people do not self-
(33:37):
recognition and that is harmful to Blackpeople. Then we teach them about the
history of Black people, which doesnot begin with enslavement. We show you
how, through many strategies like callingthe hair ugly the more I suck it,
(34:00):
I don' t know what peoplestarted to refuse, but that'
s ex periential to health and that, besides, our hair has a whole
history of resistance to having served asa mechanism to create what we all know
as escape maps, escape routes whateveryou want. And well, we have
(34:23):
achieved, as I always say andthrough the forums, because badger despises also
has an academic forum of people expertson the subject of Afro hair or topics
of colorialism. They come and sharetheir experiences, they talk, they come
(34:45):
doctors to tell all about the dangersthat it means to use these tortuous processes
to stretch their hair that, asI repeat, is not people' s
fault, but is a direct consequenceof enslavement and reason This we have managed
to colonize minds and bodies through thatprocess, which means weaving hope for many
(35:10):
many many many people, as Alejosaid, we have succeeded in afro-
evangelizing many people through these processes ofemilia formation. Thank you so much for
telling us a little bit beyond weavinghopes to be a process of braiders and
hairdressers. It is a process wherehistory is also taught. It is a
(35:32):
process that forms and also supports manyprocesses in the territory. We are going
to continue at this moment with LuisEnrique And if we want to talk,
because you have three things unite youat this moment and we want to talk
about how Luis Enrique and how hejoins the organizational process, how he also
(35:55):
relates to his work as a teacherand also something very important, with all
the issues of unions and teachers.How these three spaces converge. And Luis
Enrique, as I was telling you, I' m coming back, I
' m coming out of my cool. I arrived at Carmen de Bolívar.
Carmen de Bolívar, I arrived ina town in Santander called Barichara and Barichara
(36:16):
I arrived in Barranca Bermea. Alwayson par with my teaching work, performed
the union work. I have beena teacher leader and activist. I would
say practically from the very beginning ofthe pedagogical exercise. We arrived and above
(36:45):
all in Barrancaimea, where I haveplayed this function better, because in Barrancarmeja
is a city Barranca and Santander whereI open it, it combines the union
and the pedagogical. The struggle hasbeen integrated. In the year of two
thousand three we achieved with other companionsof the magisterium, we managed to form
(37:15):
an association, the Afro- descendantAssociation to Brancamía and Magdalena Medio called Aprobama,
And from there we began to tellthe black story, We began to
make visible what black has made tothe development of the country. We started
(37:37):
looking from school at how I saidit didn' t come, but how
they brought black Latin America. Andalready in Barrancarme there is a lot of
empowerment of that, of the Afro, a lot of empowerment of it from
(38:00):
all its sessions, from all theparticipation we achieved there in the year of
two thousand four, two thousand five, if I am not bad to be
able to publish this jarquilla, thisjartilla we publish with the purpose that in
(38:22):
all the educational institutions of Barrancamea,at least it could start that process is
non- educational and of the chairof Afro Colombian studies, and we have
been advancing in that in all todaywith my admission because I am National Pedagogical
(38:44):
Commissioner of Black Communities, because Ihave been strengthening that space more. I
am making an impact today, thisincidence within the district development plan of Barranca
abmea to be implemented in an organizedand somehow permanent way, the ethno-
(39:07):
education, the chair of pro-Colombian studies and, in general terms,
the Afro- Colombian racial approach.With a lot of commitment the comrades have
made it. Like everything else,in some institutions we find resistance, especially
(39:28):
in some institutions of a private nature, but they have already understood also the
secretariats of education and in the educationalinstitution they have understood that it is necessary
to implement, because it is anorder of cat order. We have a
legal framework, we have a legalframework to be able to implement the chair
(39:57):
of Afro- Colombian studies and charityeducation until a while ago and good also
as a presentation that you are ateacher of the Faculty of Social Sciences of
the Oiguagira. This faculty is certainlyalso dedicated to training teachers and teachers how
it deals with the charity of thisrelationship between the community, between the organizational
(40:22):
process and teaching, how this relationshipis and how important it is now in
the Faculty of Social Sciences, inthe Master of Social Sciences, at the
University of La Guajira and myifices wereprecisely in the Faculty of Education, in
the Bachelor' s degree in education, which was even the first teacher in
(40:43):
the Bachelor' s degree that guidedthe Chair of Afro- Colombian Studies,
in the Bachelor' s degree thattogether with Professor Nell with Saine Redondo,
because the ambition was to be aprofessor for the whole University. We didn
' t manage to say like thatendorsement so that that symbol would be available
(41:04):
to all students, which was likethe intention. But it did remain within
the thought of this renewal, ofthe qualified registration of the bachelor' s
degree in Education and Interculturality, thesubject of chairs of Afro- Colombian studies.
And because I went into the teamand Professor Ernet was there as a
professor of joint plant with saine andwe created, that propiedeutic guide or that
(41:30):
syllable, as some universities call us, for what that subject was. And
there it also begins, like thatteaching future teachers, to future graduates in
education. In a context such asthe department of La Guajira, where we
have an important indigenous population, andnot only indigenous, guaupoque we also have
(41:54):
the brothers of the peoples of theSierra Nevada, of Santa Marta, as
is a considerable population of indigenous migrantswho already reside in this department. And
so recently, with all the migrationfrom Venezuela, then let' s all
(42:19):
say this diverse laboratory that there isin the students of the University of La
Guajira. We find them there manywith that vocation, because you also find
that studying a bachelor' s degreeis not like the last choice of people,
but that they are young people whoare very restless, who really want
(42:45):
by vocation, by changing their territories, by bringing other notions to their educational
centers, to their schools, andwant to transform those realities from education.
Education is, for me, thegreat revolution of humanity. Not that you
have something you' re giving her, but you don' t lose anything.
(43:07):
You keep giving other people and thosepeople are also going to take care
of making reptics And so, rightnow, I' m also with the
University of Magdalena, let' ssay with a proposal that comes from the
requests of the students, from theHistory and Heritage program that they call on
(43:29):
the directives, that they don't have a single subject, that they
talk about the pro- descendants andfrom, let' s say, being
called by the students and by theactivism that we say I' ve already
been doing, because my name comesto the direction of the program and they
(43:52):
invite me to make a proposal ofwhat are the Afro- descendants of Santa
Marta and the Caribbean, and sincethat it' s been since last semester
that this subject comes in the HeritageHistory program. So right now it'
s an optional. But you alsofind that the students who are already contributing
to graduate from this subject, becausethey had nothing, had no emotions,
(44:14):
and it is also for them awhole revolution as to who have studied us
from history, because we have thathistory who have written, because it has
been the people who are in aposition of power, in a position of
domination. And it is also acall to us, as historians and future
(44:37):
historians, to be able to writethose stories from another way, which is
to show us not always from behindthe heel, but as people, as
active beings, as subjects of change, as subjective thinking, and not as
(45:00):
the object of study that has beenexternal to this pain of structural racism that
until today was mentioned by the teacheremilia, how racism crosses us. To
this day, then it has beencoming back, as to that question,
(45:22):
to combine or balance, to say, to investigate, but also to do,
and it is always called to bringus together with other people who are
building and collectively. United we aremore powerful nosoyes, we have more impact
(45:45):
and it is also to build,that has been part of one of the
possibilities that I have had in mathpelothat we have also been able to build
our own methodologies, and already MrsEmilia mentioned it important that it is from
(46:07):
our pedagogy also to teach and howthe aesthetics that has a political relevance not
only your presence, is already inspiringother people. Your presence tells other people
that you can be a teacher,or that you can be a scientist,
or that you can be a minister, or that you can be a vice
(46:30):
president, or that you can beon a NASA plane straight to the moon.
Your presence as a black man's woman, prepared with a leadership
voice, with political action. He' s also inspiring other people. Surely
here too the people who listen tous are also thinking about those possibilities.
(46:53):
So, for me, teaching andmy say, my organizational process has allowed
me to bring knowledge also to makea call to how they have written to
us and how they have investigated usthroughout history, to make a transformation,
(47:15):
because it is education that can transformhow they are reading us there an arduous
task. So, right now withProf Luis, he was showing the letter.
There is much to do, fromthe pedagogical materials that continue to be
given, let' s say fromeducational institutions, from initial education to high
(47:39):
school, these same theories follow,let' s say, those same teachings
of the Afro- descendant population,so it is also to make a call,
to balance, to say not alwaysin us we have to change our
history and how they have seen us. So to say also to do there
(47:59):
is one thing that you mention qualitythat I think also characterizes us black teachers,
not as that teacher guide, asin that issue of claiming rights,
but almost insubmissive and defiant of order, not as that it is a permanent
thing. Some call them critical thinkingand so on, but in terms of
(48:20):
history, it is a thing thattransversalizes the black teachers. In this case
it is the subject that calls ustoday. The one who is always thinking
like these strategies to solve problems ofhis Community in terms of political, environmental
cultural. Yes, well, thatleader and submissive and challenging of order no
longer to close the program, Iwant to ask you a question as a
(48:44):
conversational way. Not then, Angela, Luis Enrique, Emilia and Dear One,
what has been the contribution of teachers, teachers, teachers to nation-
building and to the construction of education. Considering what I was saying, Angela,
which is very interesting and is thatthe people who accompany us at this
work table are of different points.Charity is Afro- Caribbean, Emilia is
(49:09):
Afro- peaceful, Angela is Afro- Gotna and Professor Luis Enrique is from
the inter- Andean valleys. Wehave people from each of the points and
it is also important to understand that, as well as the black population,
we are so diverse in education,also from the point where we are being
educated a little differently, or itcan also be convergent. Before answering that
(49:31):
question May I wanted to refer tosomething that the charity teacher said and that
Angela also mentioned it, that weare insubmissive, that we are contestant and
really, when I talked about thatmy activism started in school, in fact
it started in school because I didup to the top degree in normal,
(49:54):
but in grade eleven they did notreceive me because I was the little sound
salon at that time, but itwas the whole revolution. When we don
' t agree with something, thenbread cards. We' re not going
to do this, we' renot going to sing at Mass. Well,
a lot of people don' tknow that part. My son did
(50:15):
not know her, but he didand in grade eleven did not receive me,
even though I had been the beststudent during all grades. As for
what you are asking now May,yes, in the case of the teachers
of the Pacific, I think theyhave educated the country. The Chocuano teachers
(50:35):
and the Chiojuana teachers have educated thecountry because there is no corner of this
country where a Chocuana teacher or teacherhas not arrived. They went out everywhere
and the truth, very good teachersand very good teachers. I have to
say then they helped educate this countryand in my particular case, I think
(50:58):
I have done a little work atthe levels at which I have performed that
were my first job or in garden, bachelor' s degree and university.
I' ve been to several universitiesand I think I' ve always permeated
the space where I' ve been. In fact, it has been my
turn to work with mostly mestizo population. However, my students appreciate me very
(51:23):
much because I think I talk tothe body. In that which he spoke,
the teacher said charity. I talkto the body. I remember many
students coming to me because they saidor said that when we saw those stairs
in those clothes, those different hairstyles, you looked like a sun and the
(51:45):
way you taught us, as youteach us, by the things they teach
us. I remember that a littlewhile ago we were filmed by a boy
in a valley of popular education andhe said so. It was very new
to me to have a black languageteacher. I' ve never had it
(52:07):
in school before. And for meit was very novel because she not only
taught me in the verbs, butshe presented us with texts about Nelson Mandelas,
about black processes, movements like Powerand things like that. Then I
believe we have educated the country and, in my particular case, I have
(52:30):
permeated the spaces where I have beenat all levels. I agree with what
was mentioned by the embarrassed teacher thatwe spoke with our body, that presence
and so did Ahorita Angela. Ibelieve that the only dozent afre of his
(52:55):
institution and that has a great power, a great value for students to be
able to identify people who, fromthe aesthetic, from the closeness, also
inspires them. And there is alsoanother question than a rapprochement, an emotionality
(53:25):
in teaching. And I learned thatfrom my high school students and all the
effort that is not only to preparewhat classes, but also with young people,
with teenagers who are going through alot of things and right now on
(53:46):
social media. They also make thesituations that affect our youth abelsons have a
greater impact and multiply or go viral. Then it is also a call for
(54:07):
an emotional accompaniment process, especially whenyou have been a victim of racism.
And I also feel that we havebeen able to with those waves of teachers
(54:28):
of educators that are of very goodquality throughout the country, because there has
been a whole process of thinking reallyand the universities and I am witness to
that that not only here at theUniversity of La Guajira, at the University
of Magdalena, also at the UniversidadPopular del César or what I know about
(54:51):
the Colombian Caribbean, there is aprocess of thought and reflection of what is
egnoeducation and how the ecno- educatorsshould teach, they must transmit that knowledge,
not from those traditional Western pedagogies,but also from those pedagogies that,
(55:15):
as peoples, we have and thatwe owe in some territories, in these
complexities of the territory, to teach. And I feel that that balances with
what part of what we have heardthis morning of how that role of teachers
has influenced students to change, let' s say so that they not only
(55:40):
think of themselves, but can alsojoin other people, other collectives to build
Ahorita, let' s say thenetworks also make those people visible, those
young people who are also beginning tocriticize these structures, but also to join
in reflecting on those who have alsomade history. And right now, we
(56:08):
start seeing or meeting those men andwomen who have also written, who have
thought anti- racist. And wedidn' t just stay on those tasks
anymore, which at first was tolook for an Afro- yd character,
(56:29):
it was like looking for a waveneedle, a bird and now. We
met many, many people who havecontributed to our history and sure of them
and they had excellent teachers who motivatedhim well. I believe that, that
is, here in the inter-Andean valleys, the process has not been
easy, because you know, herethe majority population is a mestizo population,
(56:58):
but the school and the contribution ofour teachers apro From this area our ancestral
culture and customs have been articulated.They have been able to articulate and promote
(57:22):
so that students can learn about thisculture of the Afro- Colombian people.
Similarly, the articulation between the curriculum, the articulation in the different areas of
(57:44):
the curriculum, has allowed us topromote, has allowed us to know our
ancestral culture. Luis. Thank you, from the team of cneo from the
Africania Footprints program, for your presencetoday, for accompanying us with all your
(58:07):
experiences that are articulated, that causesone to walk this issue of the struggle
for the rights of the Afro peopleand that undoubtedly makes our heart beat more
and more every day within the frameworkof what it is to be teachers.
(58:30):
Well, thank you very much.Like Angela used to say. Thus we
have reached the end of Africa's Footprints technical territories building peace. Remind
them that this program, which isbeing broadcast today Tuesday fourteen, can also
be heard on Wednesday, 15th dayof the Master of Anthem. Give the
grace to teachers, teachers and teachersfor the hard work they do on the
(58:52):
other side of the monster. Seena continent with fifty- four countries inhabited
by the groups Balanda, Cueno,Carabalillo, Lukumi, Ararath Ashanti and many
more peoples Colombia, warriors, thinkers, farmers, miners, ranchers and fishermen
(59:20):
who are present today in Colombia.If you use the words chévere yame,
bode en chofarse, you are rescuingthe oral tradition of Africania. If you
prefer salsa, vallenato or reggae whenyou go, you evoke the rhythms of
Africania. If as a child youheard the myths and legends of Mother Monte,
(59:43):
the tunde, the Mother of waterand the crybaby, you are remembering
the stories of Africa. I wasin a radio rosary in association with the
National Conference of Afro- Colombian OrganizationsSENOA, they presented traces of African territories
ed ncos, building peace, tracesof Africania traces of Africa in Colombia
On the other side of the world. There is a continent with fifty-
four countries inhabited by Batlanda, Cueno, Caraballillos, Lucumi Ararath Ashanti groups and
many more villages of other warriors,thinkers, farmers, miners, ranchers and
(00:25):
fishermen who are present today in Colombia. If you use the words chevere yam
or chhofarse to speak, you arerescuing the oral tradition of Africania. If
you prefer salsa, vallenato or reggaewhen you go, you evoke the rhythms
of Africania. If as a childyou heard the myths and legends of Mother
(00:48):
Monte, the Tunda, the Motherof water and the crybaby, you are
remembering the stories of Africania. Ina radio rosary in association with the National
Conference of Organizations to Colombian proposers Senoa, they present traces of Africanic cetnic territories
building vas traces of African traces ofAfrica in Colombia, uy hi. Dear
(01:22):
netizens, it is a pleasure toget back in tune thanks for staying connected
with a Rosario radio and remember thatwe are opening hours. Now we'
re going to listen on Tuesdays everyfortnight from ten to eleven in the morning
here, for a Rosario radio andfor Spriaker. Welcome to the footprints of
(01:47):
Africania, a radio space that isrealized thanks to the alliance of the Social
Projection Directorate of the University, ElRosario, the National Conference of Afro-
Colombian Organizations, CENOVA and Rosario Radio. From Bogotá, the Colombian capital,
we will travel through the national territoryof Afro- descendant, black, palenquero
(02:07):
and rootland, knowing the various waysof making peace. This is Africania'
s fingerprints. Seeing them, rememberthat they can communicate with us through our
social networks on Twitter, Facebook andInstagram, such as arroba or rosario radio.
We can also be found on Twitteras an afro- rayed cnoa arroba,
(02:30):
on Facebook Xnova, on Instagram asthe col floor is not rooted and
on YouTube as an anal conference ofAfro- Colombian organizations. There we have
a very interesting audiovisual proposal androm Now, if you connect such of the online
signal or you miss the program,you can find it on our website TRIPWW
(02:54):
convergence Senoa Org in the podcast sessionor here by Spotify. You will be
able to listen to the program,share it on your networks and save it
on your digital device preferably go.Greetings to our secretaries and operating secretaries of
(03:14):
the seventeen tonsas of the dinner inthe different departments of the country, to
our director, Mario Castro in themaster' s degree of control, Nelson
Duarte, and who speaks Mayo RivasMolina, Remember to follow me on Facebook
like Mayo Rivas Molina or good oryou hear the motepelo that when you are
(04:15):
a codon, you do not seen distance. So many farms in our
regions look at it here at usthieves of technibro, past teams glued together
moment and painting with the pack whatthey don' t see you that it
' s not curo is little whatis the silver that they earn by dividing
distance, they provide all their cordsor how much the people challenge threatening how
(04:41):
to not go, because they don' t want us there want us.
I' ll remind you welcome toAfrican footprints, technical territories building peace.
Today we are going to be talking, within the framework of Professor' s
Day, about the paths of Africandescent and the role of teachers in the
struggles for the rights of the Afro- Colombian people. I am accompanied by
(05:04):
my co- teamÁngel Valencia,professor, also teaches Angel congratulations because we
are close. We' re closeto Professor' s day. Welcome Africania
Footprints, Prof Angela, Good morningMaya. How good is the day to
all our listeners today in muyas ofAfricania. Indeed, a program dedicated to
(05:25):
commemorating the work of so many teachers, in this case, Afro teachers who
are part and have been leading organizationalprocesses in the territories for a long time
or thanks Angela. The struggle forthe rights of the Afro people is the
basis of the organizational processes and theAfro- Colombian social movement. Many of
(05:46):
these grassroots organizations, among others,have been and are led by teachers.
That is why, today, inour program we want to talk about the
role of teachers or teachers or thestruggles for the rights of the Afro-
Colombian people. Today we will counton the presence of Milleneida Valencia Murraín,
operating secretary of the TONGA CNOVA AfroyaCaucana for Life, the teacher Luis Enrique
(06:14):
Campusano, secretary of the TONGA CNOAMagdalena Medio, and the teacher of the
Magisterio Caridad Vito Ballesteros, of theTonga cno alagua Gira. She is also
a historian and activist of the Matade Pelma collective. In this issue we
will be talking about their careers asteachers, as long as it was in
(06:39):
the villages, because we don't have hospitals, we don' t
have life, we don' thave quality public service, we pay just
as if you were quality, butyou don' t forget them. Who
you are. País Mayo continues tocarry out the research for a program of
Hoy en conemación, since on theday of the Master and in a very
personal way, I was reviewing atext that lived by Jorge Enrique García Rincón,
(07:03):
which results, therefore, from hisdoctoral thesis that is called pro-
Colombian educational thought of the intellectuals tothe experiences of the social and pedagogical movement
and Prof García makes a point thatI found it very interesting to say today,
(07:25):
because almost that he gives an accountof the trajectory of the Afro-
professionals in the movement and says thefollowing, Afro- Colombian educational thought retains
the line of the historical horizon ofrebellion that characterized the African diaspora in its
conflictive relationship with the European, therepublican, the modernity, the colony,
(07:46):
capitalism and its intrinsic and fatal components, such as racism, sexism, violence,
dispossession, among others. And inthat sense, I believe that convergence
counts on the fortune that many ofthe territorial processes of tongas are led by
teachers. It is they and theywho question power relations. Of course,
(08:07):
this, accompanied by the Community,encourages, mobilizes and walks the struggle for
the rights of the Afro- Colombianpeople. Then I think we start with
our guests today. Of course,Angela and we are going to introduce our
first guest of the day, whois Emilia Neida Valencia Murraín, as we
told them. Right now, sheis the operational secretary of TONGA Senua afroa
(08:31):
arrives from the ocean for life.In addition, Profemilia is a university teacher
and teacher. She holds a degreein modern languages from Universidad del Valle.
Emilia is a French teacher at theColegio Mayor de Nuestra Señora del Rosario.
He is a specialist in creative writingat the University and Cessie, among other
(08:52):
studies, with the Association of Afro- Colombian Women Amafro Cool, which he
chaired for fifteen years has traveled thecountry advising Afro- Organizational processes and empowering
Black women as subjects of law.Among the various processes that were created in
the mafro col arose by weaving hopesthat it had been dealing with for more
(09:16):
than seventeen years. Welcome, Emilia. Good morning, everyone. Yes here
well, with a very significant dateapproaching, as is the 15th of May,
the Day of Teachers and Teachers.It is necessary to make the clarification
that not everyone is teacher or teacher, because there are teachers, there are
(09:41):
teachers, but I believe that onthe subject of black communities, black teachers
and teachers are true teachers, becausewe have used that gift of education to
make real transformations in our communities.Emilia, I presented it, which was
(10:05):
a very formal presentation about who youare. But now let' s ask
if I' m as if I' m her student, who' s
teacher Emilia. Well, I'm Emilianeira, Valencia, Murraín de Andagoya.
It was formed in the normal,superior of the normal of ladies of
(10:28):
Ismina and well, with many yearsof work in different regions of the country,
Bogotá Valle and it crashed basically,and as you yourself said, I
have not been content only with beinga classroom teacher what it is called,
(10:50):
but I also took that vocation tothe organizational process. You said it yourself,
you believe in the ninety- sixmakes them good Colombian, but a
long time ago I had been militating. I can say that from school I
had been militating in black processes,because well, a feeling that we have
(11:11):
to work for our cause and froma very young age I started with the
hand of a teacher of mine,I call him my teacher, who went
to look at my Cordoba to doactivism and also with José Luis hermos Gra
Rentería and my uncle Vicente Murray inPeace rest then. I think it'
s always all about activism. Thankyou so much, Emilia. We'
(11:37):
re still Angelita with our number twoguest. Yes Mira also accompanies us,
as you mentioned, to start theprogram Mario in our company today, the
Profe Luis Enrique Rodríguez Campuzano. TheProfe Luis is coming with us in the
frown. A while ago as operationalsecretary of TONGA Magdalena Medio. He is
(11:58):
a teacher, a graduate in educationsciences, a specialist in biology and chemistry.
He has also been working from hisspecialty in the face of vocational and
occupational guidance. He has been inthe teaching profession for about forty- eight
years, a teacher dedicated to thedefense of the rights of workers and workers
(12:18):
and closely linked to the union organization. As an activist and leader of the
unions of the Magisterium, he accompaniesus there They have also accompanied several processes
since faith CODE and the KUT andtell them that, in previous conversations that
(12:41):
we had with the teacher, Luismentioned that he worked as a primary teacher
in the Police Station of Guaynia andthen as a teacher of technical drawing workshop
at the Colegio Custodio García Rovira ofPuerto Iniria, an institution of agricultural modality,
where he was one of the firstAfro professors who arrived in that territory
in the year or seventy- seven. And I think I' m also
(13:03):
doing a lot of the presence ofteachers and Afro teachers around the country or
Charity Emilia Angela. How pleasant tobe able to share with you this space,
how rich to have it here ProfeLuis, I believe that in the
(13:24):
very life of the question that sheasked May with the Profamilia, who is
the teacher Luis, how was thatexperience in the Guainía and what she also
left her professional life. I arrivedat the Güey Nía very recently having graduated
as a technical graduate, and itis a pear of mine, a very
(13:48):
enriching experience, because I came towork with an indigenous community. Then my
students were indigenous, very few mestizos. There they call it settlers and because
(14:09):
many did not even understand the Castilianlanguage. Then we had to work with
a member of the indigenous community whowas then called bilingual. At that time,
the bilingual was a member of thecommunity that we, the master'
(14:37):
s or master' s degrees,prepared. We prepared the class for him
so that they could pass it onto him. The students. Between us
we worked third, fourth and fifth, and he worked preschool first, second
(14:58):
and in that exercise either when theboys or they reached the grade. Third,
they already spoke and already managed theSpanish language. We supported it,
and that was the exchange of ideaswith them. There was a very curious
(15:18):
one. They called me that Iwas a master white, black, white
because I spoke Spanish and black becauseof the color. Then I worked that
year. I remember a lot.The year of nineteen hundred and seventy-
(15:39):
seven I finished it in that communityof Güeynia, a place called Garza Morichal.
A teacher or an African Colombian teacherhad never really been there before.
So, for them that was animpact and for us, because very,
(16:03):
very, very rewarding for me,because it was up to me to design
strategies, methodologies and all those touse all those pedagogical resources, so that
they can reach them and that theycould understand me. That was my experience,
my first experience as a teacher inthat region of the country that,
(16:30):
when that was, Police station andllamas, the special police station of Hey
Mia, were considered as national territoriesand you administered through an institute, an
institution called Dahin, which was theAdministrative Department of Intendencies and Commissariats. From
(16:51):
there in the year, yes,no, no, don' t go
on teaching that I had another littlequestion, but when I finished. In
the year of nineteen hundred and seventy- eight, then I no longer stayed,
I stayed in port and mirid PartínIria, in the capital Cuatons,
(17:14):
was the capital of the Commissariat,today it is capital of the Department of
the Güey Mine. Then I stayedin the educational institution and there was the
only one that existed called Custos GarcíaRovira of agricultural modality. And there they
linked me, left me as aworkshop teacher for my technical training, technical
(17:41):
drawing teacher. That' s whatI was doing. And then my students
were also children of indigenous settlers andthere were none there, there were no
(18:02):
Afro students. But in the middleof it, you told the story.
From there, from that moment on, I started telling the story. And
why I started telling it, becausewhen I went to my elementary school and
you' ve still maybe been wherethe university is, you' ve never
(18:26):
been told about the Afro thing.They never told him the Afro story.
I started inside my area, insidemy spaces, my class works. I
was beginning to count on them,to tell them that story, but it
(18:47):
was luis thousand Thank you. Ithink that we will resume that now in
a moment because the role that teachersand teachers play in the exercise of telling
black history is going to be fundamental. Not so much Manu Zapata Libella spoke
the story that is officially not told, but that we, in that exercise
(19:07):
of being teachers, in this casea quasi- schedile and political responsibility as
black teachers, that is to makeknown who we are, who we have
gone and the fundamental role for theconstitution that we have had in the Constitution
of the Nacia States. Thank you, and we also continue with our third
(19:29):
guest, who is charity Brito Ballesteros, an Afro- Guajira woman, historian
of the National University of Colombia withan afroid, rhetorical and anti- racist
approach. He is a professor atthe University of La Guajira at the Faculty
of Education Sciences and a teacher incultural management. He is also an activist
in the Matepelo collective and handles differentorganizational processes for the defense of human rights
(19:56):
and the heritage of the culture ofthe Black population. Charity. We are
very happy to have her today inAfrican footprints. Good morning, hello,
Mamayo Angela, very good morning toall the people who listen to us,
also to my colleagues or do notshare this table, Mrs Emilia and Mr
(20:17):
Luis, with whom good from adistance, we also build and contribute to
education, to all these struggles thathave been given for the defense of the
rights of the Afro- descendant populationa greeting for all. Caridad buen cerc
You' re asking us two questions. This is a comfortable one at a
(20:37):
time and the first is to tellus a bit also who is charity.
As a teacher and passerby, lethim tell us what matepeli is, how
it is linked to this collective.Well, it' s a combo of
what charity is, because it's a woman to Guajira, a woman
(21:04):
from the province, a woman whohas also had certain advantages because at one
point I had the possibility to studyoutside the Guajira, information in undergraduate that
was as a historian. Once Ifinished, because my pasty had the opportunity
to be exchanged for a year inGermany. Then I came back and had
(21:29):
my first work experience and was asa teacher. It was an indigenous egnoeducational
institution in manaure and good there thatin this first approach, which is social
sciences, and one realizes like allthe work behind teaching, because one often
underestimates the work that there is inteaching. And that' s when I
(21:57):
realized wow, this is super extensive. Social sciences in Baccalaureate is preparing democracy,
geography, history, political sciences,philosophy. Then it was to prepare
a number of classes and with thesame contents and that I had learned and
(22:21):
with which, in a certain wayalready I was giving me also, like
all those questions, where blacks werein the history of Colombia, and it
is like beyond the enslaved population thatcomes and that came to the continent and
it is like they arrived. Theywent, they went, they were in
a condition of enslavement and it's over and they disappeared. And oh
(22:41):
we' re here for magic arts. And that went on and on in
social science books. And it beginsthere as all this concern about what is
taught in the social sciences, althoughthere was a considerable indigenous Guayú population in
(23:02):
that institution, you also begin torealize that, because of all the conflict
in Manauria, there is an importantAfro- descendant population and there are neighborhoods
that even there is a neighborhood thatis the Black, that is clearly Afro
population that has migrated from other territoriesof the Colombian Caribbean and that has been
(23:27):
located there sheltering by situations of conflictat the national level. Then you meet
these kids who don' t self- recognize that then when not that cool
hears them, and then they whowe are. And that' s when
you start to think about how youcan help people to recognize themselves, to
(23:48):
start thinking that we have been partof history, because in the formative process,
in my undergraduate course there was avacuum and there are still gaps in
the formation of historians about what arethe contributions of the afrodecents in nation-
building. As you wouldn' tsee it saying Angel a few moments ago,
(24:17):
what are the contributions beyond arriving hereand being the population that was in
the haciendas, in the mines whatelse have we done? We have only
been in that lower part of thesocial link that this whole orderly system,
or what else has the population done? And then, you start reading yourself,
(24:38):
you start connecting with other people,with other authors. And, well,
I' m going to do mymaster' s and come back,
back to work at the University ofLa Guajira. And there I know a
person who has been a great allyof the Afro- descendant processes, that
(25:00):
Doris Cabeza ethnocommunicadora, who had alreadydone some projects on the route of people
of African descent in La Guajira.And Doris connects me to Matapelo tells me
that there are some young women coming. They wanted this because Matape had already
released it a few months earlier andSpeida links me and from there came matepelo
(25:26):
and I stayed matapelo. And ithas been like meeting a group of women,
with a safe space, where,with all our concerns, we can
contribute to what has been the storyof the Guajiros autofro and the Afro Guajiras.
(25:47):
How they have contributed what has beenblack in our history. And also
help is that at first, whenI studied, when I began to teach
forgiveness at the University of La Guajira, it was the only point with dors
that we carried to our natural hair. And today you go to the University
of La Guajira and you find menand women with their natural hair. And
(26:11):
this doesn' t take, let' s say, this revolution doesn'
t take more than five years.Then everything a teacher can do to inspire,
not just with his and we willtalk about, not only from the
chair, from what is taught,but from what can be seen to be
carried. For example, for inManaure it was also the first time for
(26:33):
cool children who saw curly hair andme, at first I was walking and
pulling my hair because they could notbelieve. And he was also very innocent
of the children who had not seena hair different from their hair, because
the Afro girls carried their hair tothe groom. Then I thought it was
the same. Then this passion ofinvocation, which is teaching, begins to
(27:00):
combine, because Ahorita, also toldthem Mrs Amilia, not all are teachers,
and also to do activism, toteach, but also to fight alongside
other people so that what is theauthor recognition, what is the rights of
people of African descent, can be. Then there is. I think he
(27:25):
answers those two questions. Yes,charity. Thank you so much. Of
course, representation and representativeness also matter, because beyond what a teacher leaves you
in the classroom or a teacher andso on, as you can see,
that teacher also makes people and childrenstart to have confidence because they see that
person who has authority, who haspower, who has leadership and they see
(27:48):
him with Afro hair they see thathe is a black person, frocolomna,
resale or valenceera says if that personis there, he also begins to build
his imaginations and those children also dreamof other things Angel, Valencia, which
today is also accompanying us as acuequipera. I think Angela has to play
(28:10):
a role today as an art andpart, because Angel, Valencia, who
is the one who coordinates the areaof Afro- Colombian childhood and youth in
the cenoa, is today in ourcuequipera. She is also a teacher and
is a mathematical teacher who is evenmore complex because of the lame who have
taught us with mathematics. So,Angela, I also think it' s
(28:32):
important to call her as the orderof this space and ask her who Professor
Angela is, because she' salso very dear to the children. No,
and that' s his temper.But Professor Angela, who is Professor
Angela Valencia and at what point doesshe end here ask or if she gives
(28:55):
you a little cape? No,I' ll tell you what. No.
Indeed, I am a teacher hereat the Bogotá Ministry of Education.
I am a teacher who takes careof one of the most feared subjects these
schools, which are mathematics, ablack teacher. I think I' m
(29:19):
the only black teacher in school thatI think only as in terms of presence
and well let' s say Ido a lot of things in school,
but adding a little what I saidcharity and what I said May regarding the
representation of teachers and teachers in thelives of boys and girls in their schools,
I think it' s fundamental.I believe that from my exercise in
(29:48):
terms like aesthetics in front of speech, one manages to move a lot in
those boys and those girls in frontof what to be a teacher or a
black teacher? But that, besideseverything, like that political component is present
almost that in all the pedagogical practicesof us and in us, and well
(30:14):
that I treat myself that that sohated matter does not get to do so
much, but everything as it isalways love, from respect, from respect
for difference, from appreciation of diversityand from doing what is possible and impossible
(30:34):
to practice racists that are presented inschool, for example, are addressed from
the mathematical area, which is likea des that is finally my area of
knowledge. So, well, that' s what I do. I accompany
the signs you are a component ofchildhood, adolescence and youth, some time
(30:55):
ago and since nothing very proud ofbeing a teacher Morron si maron, h
(31:18):
manon o o o or trans ofmobility with the problems of grata. As
long as we can drop it oneby one, disappear, you don'
t live here, you don't feel. We listened to the PLU
(31:41):
Group with a beautiful song and itis a denunciation of the atrocities of the
war. It' s impacting theblack people. That song introduces us to
thinking that connection of black thought ineducation and organizational processes and that of being
emilia teacher. Continuing as with theconversation, we want to know, from
your experience in the organizational process,leading great handsome as they are, weaving
(32:07):
hope, as it is from thedirection of Amacropol, among others, what
its relationship with the relationship of beinga teacher, with the organizational process has
been. I believe that we haveused alfro colita going hope and other processes
as pedagogical strategies. In fact,stop hoping. He' s got some
(32:29):
workshops. What people see is usuallythe encounter, the big event, but
that precedes a process of formation throughworkshops that we call self- esteem,
identity and Afro culture through the exerciseof braiding. That' s the hook
we' ve used for many yearsto work with boys, young girls,
(32:55):
especially in the white district, whichhas the highest concentration of black population in
Cali. Initially it was, butthen we moved it to other regions of
the country. We have traveled throughoutthe peaceful Miki Hua and Tumaco. This
week we' re going for the22nd. We are going to Ismina,
(33:16):
because we are doing a process offormation to promote the author recognition of Black
people, which is so important forstatistical visibility, because you know that,
because of all these sequels of racismand colonialism, people do not self-
(33:37):
recognition and that is harmful to Blackpeople. Then we teach them about the
history of Black people, which doesnot begin with enslavement. We show you
how, through many strategies like callingthe hair ugly the more I suck it,
(34:00):
I don' t know what peoplestarted to refuse, but that'
s ex periential to health and that, besides, our hair has a whole
history of resistance to having served asa mechanism to create what we all know
as escape maps, escape routes whateveryou want. And well, we have
(34:23):
achieved, as I always say andthrough the forums, because badger despises also
has an academic forum of people expertson the subject of Afro hair or topics
of colorialism. They come and sharetheir experiences, they talk, they come
(34:45):
doctors to tell all about the dangersthat it means to use these tortuous processes
to stretch their hair that, asI repeat, is not people' s
fault, but is a direct consequenceof enslavement and reason This we have managed
to colonize minds and bodies through thatprocess, which means weaving hope for many
(35:10):
many many many people, as Alejosaid, we have succeeded in afro-
evangelizing many people through these processes ofemilia formation. Thank you so much for
telling us a little bit beyond weavinghopes to be a process of braiders and
hairdressers. It is a process wherehistory is also taught. It is a
(35:32):
process that forms and also supports manyprocesses in the territory. We are going
to continue at this moment with LuisEnrique And if we want to talk,
because you have three things unite youat this moment and we want to talk
about how Luis Enrique and how hejoins the organizational process, how he also
(35:55):
relates to his work as a teacherand also something very important, with all
the issues of unions and teachers.How these three spaces converge. And Luis
Enrique, as I was telling you, I' m coming back, I
' m coming out of my cool. I arrived at Carmen de Bolívar.
Carmen de Bolívar, I arrived ina town in Santander called Barichara and Barichara
(36:16):
I arrived in Barranca Bermea. Alwayson par with my teaching work, performed
the union work. I have beena teacher leader and activist. I would
say practically from the very beginning ofthe pedagogical exercise. We arrived and above
(36:45):
all in Barrancaimea, where I haveplayed this function better, because in Barrancarmeja
is a city Barranca and Santander whereI open it, it combines the union
and the pedagogical. The struggle hasbeen integrated. In the year of two
thousand three we achieved with other companionsof the magisterium, we managed to form
(37:15):
an association, the Afro- descendantAssociation to Brancamía and Magdalena Medio called Aprobama,
And from there we began to tellthe black story, We began to
make visible what black has made tothe development of the country. We started
(37:37):
looking from school at how I saidit didn' t come, but how
they brought black Latin America. Andalready in Barrancarme there is a lot of
empowerment of that, of the Afro, a lot of empowerment of it from
(38:00):
all its sessions, from all theparticipation we achieved there in the year of
two thousand four, two thousand five, if I am not bad to be
able to publish this jarquilla, thisjartilla we publish with the purpose that in
(38:22):
all the educational institutions of Barrancamea,at least it could start that process is
non- educational and of the chairof Afro Colombian studies, and we have
been advancing in that in all todaywith my admission because I am National Pedagogical
(38:44):
Commissioner of Black Communities, because Ihave been strengthening that space more. I
am making an impact today, thisincidence within the district development plan of Barranca
abmea to be implemented in an organizedand somehow permanent way, the ethno-
(39:07):
education, the chair of pro-Colombian studies and, in general terms,
the Afro- Colombian racial approach.With a lot of commitment the comrades have
made it. Like everything else,in some institutions we find resistance, especially
(39:28):
in some institutions of a private nature, but they have already understood also the
secretariats of education and in the educationalinstitution they have understood that it is necessary
to implement, because it is anorder of cat order. We have a
legal framework, we have a legalframework to be able to implement the chair
(39:57):
of Afro- Colombian studies and charityeducation until a while ago and good also
as a presentation that you are ateacher of the Faculty of Social Sciences of
the Oiguagira. This faculty is certainlyalso dedicated to training teachers and teachers how
it deals with the charity of thisrelationship between the community, between the organizational
(40:22):
process and teaching, how this relationshipis and how important it is now in
the Faculty of Social Sciences, inthe Master of Social Sciences, at the
University of La Guajira and myifices wereprecisely in the Faculty of Education, in
the Bachelor' s degree in education, which was even the first teacher in
(40:43):
the Bachelor' s degree that guidedthe Chair of Afro- Colombian Studies,
in the Bachelor' s degree thattogether with Professor Nell with Saine Redondo,
because the ambition was to be aprofessor for the whole University. We didn
' t manage to say like thatendorsement so that that symbol would be available
(41:04):
to all students, which was likethe intention. But it did remain within
the thought of this renewal, ofthe qualified registration of the bachelor' s
degree in Education and Interculturality, thesubject of chairs of Afro- Colombian studies.
And because I went into the teamand Professor Ernet was there as a
professor of joint plant with saine andwe created, that propiedeutic guide or that
(41:30):
syllable, as some universities call us, for what that subject was. And
there it also begins, like thatteaching future teachers, to future graduates in
education. In a context such asthe department of La Guajira, where we
have an important indigenous population, andnot only indigenous, guaupoque we also have
(41:54):
the brothers of the peoples of theSierra Nevada, of Santa Marta, as
is a considerable population of indigenous migrantswho already reside in this department. And
so recently, with all the migrationfrom Venezuela, then let' s all
(42:19):
say this diverse laboratory that there isin the students of the University of La
Guajira. We find them there manywith that vocation, because you also find
that studying a bachelor' s degreeis not like the last choice of people,
but that they are young people whoare very restless, who really want
(42:45):
by vocation, by changing their territories, by bringing other notions to their educational
centers, to their schools, andwant to transform those realities from education.
Education is, for me, thegreat revolution of humanity. Not that you
have something you' re giving her, but you don' t lose anything.
(43:07):
You keep giving other people and thosepeople are also going to take care
of making reptics And so, rightnow, I' m also with the
University of Magdalena, let' ssay with a proposal that comes from the
requests of the students, from theHistory and Heritage program that they call on
(43:29):
the directives, that they don't have a single subject, that they
talk about the pro- descendants andfrom, let' s say, being
called by the students and by theactivism that we say I' ve already
been doing, because my name comesto the direction of the program and they
(43:52):
invite me to make a proposal ofwhat are the Afro- descendants of Santa
Marta and the Caribbean, and sincethat it' s been since last semester
that this subject comes in the HeritageHistory program. So right now it'
s an optional. But you alsofind that the students who are already contributing
to graduate from this subject, becausethey had nothing, had no emotions,
(44:14):
and it is also for them awhole revolution as to who have studied us
from history, because we have thathistory who have written, because it has
been the people who are in aposition of power, in a position of
domination. And it is also acall to us, as historians and future
(44:37):
historians, to be able to writethose stories from another way, which is
to show us not always from behindthe heel, but as people, as
active beings, as subjects of change, as subjective thinking, and not as
(45:00):
the object of study that has beenexternal to this pain of structural racism that
until today was mentioned by the teacheremilia, how racism crosses us. To
this day, then it has beencoming back, as to that question,
(45:22):
to combine or balance, to say, to investigate, but also to do,
and it is always called to bringus together with other people who are
building and collectively. United we aremore powerful nosoyes, we have more impact
(45:45):
and it is also to build,that has been part of one of the
possibilities that I have had in mathpelothat we have also been able to build
our own methodologies, and already MrsEmilia mentioned it important that it is from
(46:07):
our pedagogy also to teach and howthe aesthetics that has a political relevance not
only your presence, is already inspiringother people. Your presence tells other people
that you can be a teacher,or that you can be a scientist,
or that you can be a minister, or that you can be a vice
(46:30):
president, or that you can beon a NASA plane straight to the moon.
Your presence as a black man's woman, prepared with a leadership
voice, with political action. He' s also inspiring other people. Surely
here too the people who listen tous are also thinking about those possibilities.
(46:53):
So, for me, teaching andmy say, my organizational process has allowed
me to bring knowledge also to makea call to how they have written to
us and how they have investigated usthroughout history, to make a transformation,
(47:15):
because it is education that can transformhow they are reading us there an arduous
task. So, right now withProf Luis, he was showing the letter.
There is much to do, fromthe pedagogical materials that continue to be
given, let' s say fromeducational institutions, from initial education to high
(47:39):
school, these same theories follow,let' s say, those same teachings
of the Afro- descendant population,so it is also to make a call,
to balance, to say not alwaysin us we have to change our
history and how they have seen us. So to say also to do there
(47:59):
is one thing that you mention qualitythat I think also characterizes us black teachers,
not as that teacher guide, asin that issue of claiming rights,
but almost insubmissive and defiant of order, not as that it is a permanent
thing. Some call them critical thinkingand so on, but in terms of
(48:20):
history, it is a thing thattransversalizes the black teachers. In this case
it is the subject that calls ustoday. The one who is always thinking
like these strategies to solve problems ofhis Community in terms of political, environmental
cultural. Yes, well, thatleader and submissive and challenging of order no
longer to close the program, Iwant to ask you a question as a
(48:44):
conversational way. Not then, Angela, Luis Enrique, Emilia and Dear One,
what has been the contribution of teachers, teachers, teachers to nation-
building and to the construction of education. Considering what I was saying, Angela,
which is very interesting and is thatthe people who accompany us at this
work table are of different points.Charity is Afro- Caribbean, Emilia is
(49:09):
Afro- peaceful, Angela is Afro- Gotna and Professor Luis Enrique is from
the inter- Andean valleys. Wehave people from each of the points and
it is also important to understand that, as well as the black population,
we are so diverse in education,also from the point where we are being
educated a little differently, or itcan also be convergent. Before answering that
(49:31):
question May I wanted to refer tosomething that the charity teacher said and that
Angela also mentioned it, that weare insubmissive, that we are contestant and
really, when I talked about thatmy activism started in school, in fact
it started in school because I didup to the top degree in normal,
(49:54):
but in grade eleven they did notreceive me because I was the little sound
salon at that time, but itwas the whole revolution. When we don
' t agree with something, thenbread cards. We' re not going
to do this, we' renot going to sing at Mass. Well,
a lot of people don' tknow that part. My son did
(50:15):
not know her, but he didand in grade eleven did not receive me,
even though I had been the beststudent during all grades. As for
what you are asking now May,yes, in the case of the teachers
of the Pacific, I think theyhave educated the country. The Chocuano teachers
(50:35):
and the Chiojuana teachers have educated thecountry because there is no corner of this
country where a Chocuana teacher or teacherhas not arrived. They went out everywhere
and the truth, very good teachersand very good teachers. I have to
say then they helped educate this countryand in my particular case, I think
(50:58):
I have done a little work atthe levels at which I have performed that
were my first job or in garden, bachelor' s degree and university.
I' ve been to several universitiesand I think I' ve always permeated
the space where I' ve been. In fact, it has been my
turn to work with mostly mestizo population. However, my students appreciate me very
(51:23):
much because I think I talk tothe body. In that which he spoke,
the teacher said charity. I talkto the body. I remember many
students coming to me because they saidor said that when we saw those stairs
in those clothes, those different hairstyles, you looked like a sun and the
(51:45):
way you taught us, as youteach us, by the things they teach
us. I remember that a littlewhile ago we were filmed by a boy
in a valley of popular education andhe said so. It was very new
to me to have a black languageteacher. I' ve never had it
(52:07):
in school before. And for meit was very novel because she not only
taught me in the verbs, butshe presented us with texts about Nelson Mandelas,
about black processes, movements like Powerand things like that. Then I
believe we have educated the country and, in my particular case, I have
(52:30):
permeated the spaces where I have beenat all levels. I agree with what
was mentioned by the embarrassed teacher thatwe spoke with our body, that presence
and so did Ahorita Angela. Ibelieve that the only dozent afre of his
(52:55):
institution and that has a great power, a great value for students to be
able to identify people who, fromthe aesthetic, from the closeness, also
inspires them. And there is alsoanother question than a rapprochement, an emotionality
(53:25):
in teaching. And I learned thatfrom my high school students and all the
effort that is not only to preparewhat classes, but also with young people,
with teenagers who are going through alot of things and right now on
(53:46):
social media. They also make thesituations that affect our youth abelsons have a
greater impact and multiply or go viral. Then it is also a call for
(54:07):
an emotional accompaniment process, especially whenyou have been a victim of racism.
And I also feel that we havebeen able to with those waves of teachers
(54:28):
of educators that are of very goodquality throughout the country, because there has
been a whole process of thinking reallyand the universities and I am witness to
that that not only here at theUniversity of La Guajira, at the University
of Magdalena, also at the UniversidadPopular del César or what I know about
(54:51):
the Colombian Caribbean, there is aprocess of thought and reflection of what is
egnoeducation and how the ecno- educatorsshould teach, they must transmit that knowledge,
not from those traditional Western pedagogies,but also from those pedagogies that,
(55:15):
as peoples, we have and thatwe owe in some territories, in these
complexities of the territory, to teach. And I feel that that balances with
what part of what we have heardthis morning of how that role of teachers
has influenced students to change, let' s say so that they not only
(55:40):
think of themselves, but can alsojoin other people, other collectives to build
Ahorita, let' s say thenetworks also make those people visible, those
young people who are also beginning tocriticize these structures, but also to join
in reflecting on those who have alsomade history. And right now, we
(56:08):
start seeing or meeting those men andwomen who have also written, who have
thought anti- racist. And wedidn' t just stay on those tasks
anymore, which at first was tolook for an Afro- yd character,
(56:29):
it was like looking for a waveneedle, a bird and now. We
met many, many people who havecontributed to our history and sure of them
and they had excellent teachers who motivatedhim well. I believe that, that
is, here in the inter-Andean valleys, the process has not been
easy, because you know, herethe majority population is a mestizo population,
(56:58):
but the school and the contribution ofour teachers apro From this area our ancestral
culture and customs have been articulated.They have been able to articulate and promote
(57:22):
so that students can learn about thisculture of the Afro- Colombian people.
Similarly, the articulation between the curriculum, the articulation in the different areas of
(57:44):
the curriculum, has allowed us topromote, has allowed us to know our
ancestral culture. Luis. Thank you, from the team of cneo from the
Africania Footprints program, for your presencetoday, for accompanying us with all your
(58:07):
experiences that are articulated, that causesone to walk this issue of the struggle
for the rights of the Afro peopleand that undoubtedly makes our heart beat more
and more every day within the frameworkof what it is to be teachers.
(58:30):
Well, thank you very much.Like Angela used to say. Thus we
have reached the end of Africa's Footprints technical territories building peace. Remind
them that this program, which isbeing broadcast today Tuesday fourteen, can also
be heard on Wednesday, 15th dayof the Master of Anthem. Give the
grace to teachers, teachers and teachersfor the hard work they do on the
(58:52):
other side of the monster. Seena continent with fifty- four countries inhabited
by the groups Balanda, Cueno,Carabalillo, Lukumi, Ararath Ashanti and many
more peoples Colombia, warriors, thinkers, farmers, miners, ranchers and fishermen
(59:20):
who are present today in Colombia.If you use the words chévere yame,
bode en chofarse, you are rescuingthe oral tradition of Africania. If you
prefer salsa, vallenato or reggae whenyou go, you evoke the rhythms of
Africania. If as a child youheard the myths and legends of Mother Monte,
(59:43):
the tunde, the Mother of waterand the crybaby, you are remembering
the stories of Africa. I wasin a radio rosary in association with the
National Conference of Afro- Colombian OrganizationsSENOA, they presented traces of African territories
ed ncos, building peace, tracesof Africania traces of Africa in Colombia
Popular Podcasts
My Favorite Murder with Karen Kilgariff and Georgia Hardstark
My Favorite Murder is a true crime comedy podcast hosted by Karen Kilgariff and Georgia Hardstark. Each week, Karen and Georgia share compelling true crimes and hometown stories from friends and listeners. Since MFM launched in January of 2016, Karen and Georgia have shared their lifelong interest in true crime and have covered stories of infamous serial killers like the Night Stalker, mysterious cold cases, captivating cults, incredible survivor stories and important events from history like the Tulsa race massacre of 1921. My Favorite Murder is part of the Exactly Right podcast network that provides a platform for bold, creative voices to bring to life provocative, entertaining and relatable stories for audiences everywhere. The Exactly Right roster of podcasts covers a variety of topics including historic true crime, comedic interviews and news, science, pop culture and more. Podcasts on the network include Buried Bones with Kate Winkler Dawson and Paul Holes, That's Messed Up: An SVU Podcast, This Podcast Will Kill You, Bananas and more.
24/7 News: The Latest
The latest news in 4 minutes updated every hour, every day.
Dateline NBC
Current and classic episodes, featuring compelling true-crime mysteries, powerful documentaries and in-depth investigations. Follow now to get the latest episodes of Dateline NBC completely free, or subscribe to Dateline Premium for ad-free listening and exclusive bonus content: DatelinePremium.com