School of Political Training for the Indigenous Peoples of  the Colombian Amazon


Implementing The School of Political Training for the Amazon is thanks to "Own" local experiences of the Amazon community from their very schools and their areas of education, it is also due to their reflections in different scenarios with regard to  how their "own" educationshould be, given the necessary task of preparing themselves to strengthen as a culture in the midst of colonizing and bureaucratized processes of what education means.

WE ARE an initiative that starts from a set of preliminary diagnoses and accumulated experience on the part of a technical team under the general coordination of the National Organization of the Indigenous Peoples of the Colombian Amazon - OPIAC - , within the framework of multiple research stages, implementation of projects  and start up of activities related to political and academic reflection along the last five years.


Constribute in the defense of life, autonomy and territories belonging to the Indigenous Peoples of the Colombian Amazon, by means of the integral formation of their own leadership aimed at advocacy, political participation and the effective enjoyment of their individual and collective rights.


Teaching ancestral traditions is not that easy

Knowledge is like seeds´ necklace

Cacique Calixto Kuiro

La Chorrera, Amazonas

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During the formulation process of the School, six fundamental principles were identified, beyond the considered conceptual and historical rudiments:

1. Law of Origin

It defines and delimits the construction of our school from education for life, because it establishes its actions on territorial defense, in the dialogue with wise peoples, elders, and authorities.

2. Application of their Own pedagogies

because they move on looking at the pathway of the ancestors (the past); it uses sacred plants for guidance and decision-making; and it is recreated or reproduced from the collective experience, via the word in motion, orality and the mother tongue as the main tools and vehicles of thought.

3. Self-affirmation by means of cultural creation

The third is self-affirmation through the reproduction and recreation of the Amazon cosmovisions, from the systems of self-knowledge, because "it is mandatory to getto the roots", and in our own scenarios (chagra, river, maloca and hill), with the participation of men and women facilitators from the verypeoples and communities, because "in order to teach you must know, the culture per se as a base.(Calixto Kuiru, Indigenous Authority, Chorrera, Amazonas).

4. Strengthening and promotion of a sense of belonging to the indigenous world

Considering the symbols, practices, discourses and imaginaries that defend, protect, exercise and demand respect for ancestral thinking and indigenous the collective rights.

5. Cultural interaction 

The fifth is cultural interaction. Many elderly men and elderly women, authorities and ancestral knowers, said that in teaching / learning processes the principle shall be: to know "another culture as a necessary condition", "more is being learnt every day".

6. Intercultural adaptation of pedagogical strategies and contents in knowledge management

because the indigenous world and peaceful coexistence with the non-indigenous society is constantly changing, and we have to prepare for post-conflict scenario in the near future.



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