RESUMO
Historical documents and recent fieldwork indicate that, since the sixteenth century, there is robust continuity in central beliefs about learning among Nahuatl families. Nahuatl documents from nearly five centuries ago and current Nahuatl adults consider guidance and teaching to be accompaniment of the learner, more than direct action, because nobody can enter the minds and personalities of others. Learning by observing and pitching in is valued: The adults can organize good conditions of apprenticeship, they can indicate the good direction and the goal, serve as examples, and protect the learner. Across centuries, Nahuatl educational practices consist of facilitating observation by copresence, early training for attentive engagement, hiding nothing, and not preventing children from trying, as well as persuading children to be responsible, to work, and to adopt a calm attitude for paying close attention.
Assuntos
Comparação Transcultural , Educação/história , Educação/tendências , Indígenas Norte-Americanos/educação , Indígenas Norte-Americanos/história , Aprendizado Social , Valores Sociais/etnologia , Valores Sociais/história , Socialização , Ensino/história , Ensino/tendências , Adolescente , Atenção , Criança , Educação Infantil , Pré-Escolar , Feminino , História do Século XVI , História do Século XVII , História do Século XVIII , História do Século XIX , História do Século XX , História do Século XXI , Humanos , Lactente , Masculino , MéxicoRESUMO
The analysis of Indigenous learning practices in Mexico and the United States typically relies on ethnography, oral history, and participant observation as the methodology for understanding the socialization processes of Mesoamerican societies. In this chapter, we consider the importance of using historical analysis as an added methodology for understanding the Indigenous learning practices by considering three case studies of Indigenous communities in Mexico, where a consideration of historical patterns have proven fruitful for understanding the contemporary Learning by Observing and Pitching In (LOPI) practices. These communities include the Nahua people of the state of Puebla, the P'urhépecha communities of the state of Michoacán, and the Nahua people of the Texcoco area to the southeast of Mexico City. We conclude that a consideration of the cultural patterns that have developed in Mesoamerican societies across time would benefit contemporary researchers as one component of their LOPI research.