Such understanding is embedded in post-modernism perspectives that reject notions of universal knowledge or truths found historically in education in Ecuador. Thus, providing a shift from an essentialist view of a fixed reality, to an anti-essentialist view where diverse claims become part of a continuous process of struggle (Paulston, 1998). In the context of education, this implies shifting traditional narratives embedded in national educational policies and curriculums beyond monolithic understanding to include alternatives narratives that welcome multi-cultural and multi-ethnic perspectives (Clay & George, 2000)
It is important to note that intercultural education is not segregation or ethno-education, for such policies negate intercultural learning and only sustain divisions for disadvantaged groups (Gundara, 2000). Therefore, an approach to intercultural education for children in Esm...
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... sub-Saharan Africa as one of the most economically prosperous nations in the region- all based on the perspective of the narrator. For Coulby (2006), these varying points of view are stemmed from political prejudices and power dynamics of ethnic groups. In the context of Esmeraldas, the same dilemma arises as to how colonial history is taught to Afro-Ecuadorians. How does intercultural education mention the complexities of the slave trade and colonial hierarchies without dismantling the sentiments of national unity? Insight into the implementation of intercultural education programs throughout Europe and Latin America may help create a greater context of the effectiveness of intercultural education programs in Esmeraldas, Ecuador, and such questions analyzed through the lens of post-modernism many effectively evaluated the intercultural education program in Ecuador.
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