ABSTRACT
Objective: The objective is to investigate the mathematical knowledge implicit in the cultural and pedagogical practices of the Shintuya Native Community, Harakbut People of Madre de Dios, in order to unveil the mathematical knowledge present in the culture and educational practices. Theoretical Framework: The theories highlighted in ethnomathematics are: Ubiratan D'Ambrosio's Theory of Ethnomathematics, Gorman and Balter's Culturally Sensitive Parent Education, and Weinstein, Tomlinson and CurranView's Toward a Conception of Culturally Responsive Classroom Management. Method: The methodology adopted comprised the qualitative approach, grounded theory and ethnographic method. Data were collected through interview, observation and documentary analysis. Results and Discussion: The results revealed that mathematical knowledge is integrated in practical activities such as: land measurement, calculation of planting times and elaboration of patterns in handicrafts; promoting sustainable management of natural resources. This practical learning is transmitted by adults and elders in a pedagogical process based on observation and oral tradition, where young people apply concepts of quantity, form and proportion, while reinforcing values of respect and balance with the environment. Research Implications: It reveals implications in areas such as: Education, revaluation of ancestral knowledge, intercultural education; Cultural, strengthening of cultural identity; Social, inclusion, equity and community development. Originality/Value: This study contributes to the literature, providing new knowledge on the ethnomathematics of a cultural group that has been little studied. The relevance and value are evidenced in the rescue of ancestral mathematical knowledge, understanding of cultural diversity and design of pedagogical strategies.
Keywords: Ancestral Mathematical Knowledge, Cultural Practices, Ethnomathematics Education, Cultural and Environmental Preservation.
RESUMO
Objetivo: O objetivo é investigar o conhecimento matemático implícito nas praticas culturais e pedagógicas da Comunidade Nativa Shintuya, Povo Harakbut de Madre de Dios, a fim de desvelar o conhecimento matemático presente na cultura e nas práticas educacionais. Referencial Teórico: As teorias destacadas na etnomatemática são: Teoria da Etnomatemática de Ubiratan D'Ambrosio, Culturally Sensitive Parent Education de Gorman e Balter, e Toward a Conception of Culturally Responsive Classroom Management de Weinstein, Tomlinson e CurranView. Método: A metodologia adotada incluiu a abordagem qualitativa, a teoria fundamentada e o método etnográfico. Os dados foram coletados por meio de entrevistas, observação e análise documental. Resultados e Discussão: Os resultados revelaram que o conhecimento matemático é integrado a atividades práticas, como medir a terra, calcular o tempo de plantio e fazer padrões em artesanato, promovendo o gerenciamento sustentável dos recursos naturais. Esse aprendizado prático é transmitido por adultos e idosos em um processo pedagógico baseado na observação e na tradição oral, em que os jovens aplicam conceitos de quantidade, forma e proporção, ао mesmo tempo em que reforçam valores de respeito e equilíbrio com о meio ambiente. Implicações da Pesquisa: Revela implicações em áreas como: Educação, revalorizacio do conhecimento ancestral, educação intercultural; Cultural, fortalecimento da identidade cultural; Social, inclusão, equidade e desenvolvimento comunitário. Originalidade/Valor: Este estudo contribui para a literatura, fornecendo novos conhecimentos sobre a etnomatemática de um grupo cultural pouco estudado. A releváncia e o valor sáo evidenciados no resgate do conhecimento matemático ancestral, na compreensão da diversidade cultural e no desenho de estratégias pedagógicas.
Palavras-chave: Conhecimento Matemático Ancestral, Práticas Culturais, Educação Etnomatemática, Preservação Cultural e Ambiental.
RESUMEN
Objetivo: El objetivo es investigar los saberes matemáticos implícitas en las prácticas culturales y pedagógicas de la Comunidad Nativa Shintuya, Pueblo Harakbut de Madre de Dios, para develar los conocimientos matemáticos presentes en la cultura y en las prácticas educativas. Marco Teórico: Las teorías destacadas en la etnomatemática son: Teoría de la Etnomatemática de Ubiratan D'Ambrosio, Culturally Sensitive Parent Education de Gorman y Balter, y Toward a Conception of Culturally Responsive Classroom Management de Weinstein, Tomlinson y CurranView. Método: La metodología adoptada comprende el enfoque cualitativo, teoría fundamentada y método etnográfico. Los datos fueron recabados mediante la entrevista, observación y análisis documental. Resultados y Discusión: Los resultados develaron que el conocimiento matemático se integra en actividades prácticas como: medición de tierras, cálculo de tiempos para la siembra y elaboración de patrones en artesanías; fomentando una gestión sostenible de recursos naturales. Este aprendizaje práctico es transmitido por adultos y ancianos en un proceso pedagógico basado en la observación y tradición oral, donde los jóvenes aplican conceptos de cantidad, forma y proporción, mientras refuerzan valores de respeto y equilibrio con el entorno. Implicaciones de la investigación: Revela implicaciones en ámbitos como: Educación, revalorización de conocimientos ancestrales, educación intercultural; Cultural, fortalecimiento de la identidad cultural; Social, inclusión, equidad y desarrollo comunitario. Originalidad/Valor: Este estudio contribuye a la literatura, aportando nuevos conocimientos sobre la etnomatemática de un grupo cultural poco estudiado. La relevancia y valor se evidencian en el rescate de conocimientos matemáticos ancestrales, comprensión de la diversidad cultural y diseño de estrategias pedagógicas.
Palabras clave: Saberes Matemáticos Ancestrales, Prácticas Culturales, Educación Etnomatemática, Preservación Cultural y Ambiental.
1 INTRODUCTION
Shintuya was the first community formed by the Harakbut people . This territorial space became a meeting point for people of various ethnicities, under the influence of the church from the 1940s to the present day. At that time, missionaries gathered young people and children from different communities in what was known as the Shintuya Mission , which was initially located at the mouth of the Palotoa River . In addition, a group of elders and wise men who lived closely the process of contact with the outside world still reside in this community, since many of them were children at the time. These elders clearly remember the creation of the communities and the profound changes that their culture has experienced over time ( Tayori et al., 2018).
The study of ethnomathematics in the native community of Shintuya formed by the Harakbut people is very important, since according to Nhaueleque (2022)Ethnomathematics focuses on the view that mathematics is influenced by cultural factors, which determine its epistemological, theoretical and practical differentiation from mathematics. It also allows for a deeper understanding of traditional knowledge and how native communities use mathematics in their daily lives .
For Ubiratan (2018)The main objective of education, in a broad sense, is to facilitate the ability to communicate between people. To achieve this, individuals must produce mental ideas that generate concrete situations so that they can be understood by others. This process represents a fundamental step towards communication. Activities such as gesturing, speaking, drawing, counting, writing, and other expressions, especially artistic ones, allow people to concretize their ideas into something tangible, which can be interpreted by others. These actions represent the first evolutionary steps both in children and in the human species. In this context, ethnomathematics is considered a key practice, especially in Mathematics Education.
According to Рейа et al. (2015), ethnomathematics is responsible for analyzing how knowledge is generated within the practices of various communities and groups, which respond to different ways of life and develop from the need to survive and endure over time and in different spatial contexts. In this sense, it is possible to conduct research in a wide variety of sociocultural groups, such as street children, Afro-descendant communities, scientific communities, as well as in indigenous communities, carpenters, bricklayers, farmers, among others.
Ethnomathematics was born to recognize and value the ideas and practices of diverse cultural groups, but as a research program it evolves to propose a broader vision of knowledge and to study how and why individuals generate, organize and share this knowledge ( Albanese & Perales, 2014).
Today, the lack of inclusion of ethnomathematics in classrooms not only reflects a pedagogical problem, but also a cultural one, since indigenous knowledge is not practiced and this contributes to the erosion of their cultural identity; therefore, an educational approach is needed that recognizes and values the forms of mathematical knowledge, integrating them into regular basic education to strengthen the identity and autonomy of the native Shintuya community formed by the Harakbut people .
The study of ethnomathematics is of great importance, because it allows us to understand how different cultures developed mathematical concepts in their environment. It also explores the connection between cultural practices and mathematics, without falling into the erroneous tradition of considering mathematical knowledge to be universal; rather, its value lies in demonstrating how it varies according to the traditions and needs of each culture. Through ethnomathematics , the knowledge systems of indigenous, rural or marginalized communities are recognized and appreciated, leading to a more inclusive and contextualized education.
For this reason, the general problem was established: What are the mathematical knowledge ( ethnomathematics ) that are implicit in the cultural and pedagogical practices of the Shintuya Native Community - Harakbut People of Madre de Dios? The general objective of the research was to reveal the mathematical knowledge ( ethhomathematics ) that are implicit in the cultural and pedagogical practices of the Shintuya Native Community - Harakbut People of Madre de Dios.
2 THEORETICAL FRAMEWORK
Sari et al. (2023)explain that the Brazilian mathematician D'Ambrosio introduced the concept of ethnomathematics in 1977. According to their definition, the prefix " ethno " is understood as a broad term that encompasses the sociocultural context, integrating aspects such as language, proper expressions, codes of conduct, myths and symbols. The term " mathema ", although difficult to specify, refers to actions such as explaining, knowing, understanding and carrying out activities such as coding, measuring, classifying, inferring and modeling. Finally, the suffix "tics" comes from " techné ", linked to the same root of the word "technique".
D'Ambrosio (1985)defines ethnomathematics as the study of mathematics that considers the cultural realities in which mathematical concepts arise, analyzing the reasoning systems used by different communities. This approach includes the exploration of cultural structures such as agriculture, weaving, architecture, kinship relations, and religious practices, which often reflect natural patterns and abstract systems.
For Astuti et al., (2024)the field of ethnomathematics explores how mathematics and culture interrelate. This educational discipline offers students the opportunity to conceptualize, generalize, and apply diverse sources of information based on their own ideas, methods, and practices. Its main purpose is to promote the development of students' ability to model real-world problems in different contexts and environments. In this sense, ethnomathematics is presented as an academic field that examines the cultural dimensions of mathematics, as expressed in the mathematical concepts taught in educational environments.
The application of ethnomathematics in education promotes a deeper understanding of mathematical patterns present in everyday life and fosters multicultural awareness in students, allowing them to value and apply cultural diversity in their environment. This inclusive teaching model prepares students to face the challenges of a globalized and complex world, improving the quality of their mathematics education (D' Ambrosio, 1985).
In this sense, Weinstein et al. (2004) cited by Sari et al. (2023), pointed out that culturally responsive learning constitutes a teaching model that emphasizes the activities of students and their diverse cultural origins, integrating them into the learning process of different subjects and using various evaluation methods to assess the results obtained. This approach, known as culturally responsible learning, is classified into three categories: learning about culture, learning with culture and learning through culture, as indicated by Gorman and Balter (1997) according to Sari et al. (2023).
Mathematics in culture plays practical roles, being applied in measurement and calculations for economic, agricultural and construction activities, and is also found in areas such as music, art, and games. Ethnomathematics , according to D'Ambrosio (1985) cited by Sari et al. (2023), explores the relationship between mathematics and culture, since each culture has its own vision and application of mathematics in everyday life. This field of study allows for the development of culturally relevant teaching strategies that respect and value cultural diversity, promoting an inclusive and diverse national character.
Teaching mathematics requires specific approaches so that students not only understand the content but also apply it in problem solving. Culture plays a relevant role in students' attitudes and perspectives towards mathematics; concepts removed from their cultural context can be difficult for them to understand. Therefore, an approach that connects mathematics with students' culture is necessary, as proposed by ethnomathematics , which explores the relationship between culture and mathematical learning (Yi et al., 2019).
Ethnomathematics allows students to investigate examples of mathematical concepts present in their own and other cultures, facilitating the understanding of mathematics as part of everyday life and not just as abstract knowledge. This approach broadens their view of mathematics and increases their appreciation for cultural diversity. Although the application of ethnomathematics in Indonesia is still limited, some efforts have been made to integrate it into mathematics education, with the aim of awakening students' interest and improving their understanding ( Hartinah et al., 2019).
3 METHODOLOGY
The research was conducted using a qualitative approach, since in the social sciences this approach focuses on understanding the meanings and actions of individuals, as well as their relationship with other behaviors within the community. In addition, it allows explaining social facts by seeking a deep understanding of them. On the other hand, qualitative research analyzes, interprets and addresses reality as it is presented, which gives it a phenomenological character. At a theoretical level, it contributes to interpreting intersubjectivity as a means to reach a truth about reality and understand the way of thinking of the participants, who, as reflexive and active beings, provide the necessary information to interpret their environment (Piña, 2023).
The basic methodological design was the grounded or substantive theory according to Palacios (2021), who argues that choosing grounded theory as a research method implies recognizing its capacity to explore topics in depth and its theoretical value. Whoever adopts this design must understand the underlying principles, as well as the limitations and scope of the different current proposals, which represents a challenge for researchers working from this perspective.
The ethnographic method was used in the research, according to Vásquez. (2024)Ethnography, used as a method, methodology and technique in social research, provides researchers with a multifaceted perspective to examine and understand cultural complexities from various angles. In the educational field, ethnography facilitates a better understanding of the varied perspectives and experiences of students, promoting a more adaptable and collaborative learning environment. This method not only enriches education, but also provides valuable tools for a deep and meaningful exploration of reality.
On the other hand, it is necessary to highlight the analysis units that made up the research sample, these were key informants and educational actors. Likewise, the records of the mathematics area plans of the educational institutions of said community were analyzed. The informants were two indigenous people who understood Spanish, four teachers of regular basic education from the Shintuya Native Community - Harakbut People .
As data collection techniques, the in-depth interview was used. According to Sanchez et al. (2021), the in-depth interview is defined as a series of face-to-face meetings between the researcher and the interviewee, the purpose of which is to explore the opinion and perspective of the individual on his or her life, experiences or lived situations. This technique can be classified into three types: structured, semi-structured and unstructured. Observation allowed to capture contextual details, behaviors and social dynamics in their natural environment, enriching the interpretation and analysis of human realities. And documentary analysis, this technique allowed access to historical, contextual and detailed information on the phenomenon studied.
4 RESULTS AND DISCUSSIONS
The mathematical knowledge implicit in the cultural and pedagogical practices of the Shintuya Native Community includes knowledge applied to daily activities such as measuring land and distances, calculating planting and harvesting times, as well as the spatial organization of their environment. This knowledge is also manifested in the creation of patterns and symmetries in their crafts and weavings, as well as in the counting and classification of natural resources. In addition, traditional pedagogical practices integrate this mathematical knowledge, transmitting it from generation to generation and adapting it to the community's own cultural context.
Land and distance measurement activities are essential and are carried out using ancestral knowledge adapted to the jungle environment. To measure land, community members use natural references, such as trees, rivers and hills, establishing territorial boundaries based on the location of these elements. In addition, they often measure distances using their own bodies as a reference, for example, by measuring in steps, palms or outstretched arms, which facilitates calculations in areas that are difficult to access.
Orientation and distance between points are also calculated by observing the sun, the direction of the river or certain trees that mark the natural boundaries of the land. During planting, the community considers the cycles of the moon and the position of the sun to estimate growth and harvest times, thus integrating mathematical knowledge that responds to the natural rhythm. These measurement practices allow not only to distribute the use of the land, but also to plan agricultural and harvesting activities in a respectful and sustainable manner, in harmony with their cultural and natural environment.
Community members use an intuitive and practical counting system to sustainably manage and use natural resources such as medicinal plants, fruits, game animals and aquatic species. This counting is not done solely for quantity purposes, but also considers qualitative aspects such as the ripeness of fruits, the health of plants and the size or behaviour of animals.
The classification of these resources follows criteria that, although not formalized in a written system, are transmitted orally and respond to a logic specific to the Amazonian environment. Plants are classified according to their healing, nutritional or ritual properties, and animals are grouped according to their role in the ecosystem or their relationship with the hunting cycle. This detailed knowledge of flora and fauna is part of traditional teaching, allowing the community's youth to understand not only how to count and classify, but also how to respect and conserve resources, ensuring the community's subsistence and the protection of its natural environment.
In relation to traditional mathematical pedagogical practices, children and young people learn basic concepts of quantity, space and shape through practical tasks such as fruit gathering, fishing and planting. These activities teach them to count and estimate quantities, as well as to use measurement systems adapted to their reality. These pedagogical practices are carried out in a collective context, where the elders of the community not only transmit mathematical knowledge, but also cultural and ethical teachings, reinforcing respect for the land and ancestral knowledge. In this way, the teaching of mathematics becomes an integral process that fosters practical skills and a worldview that values the harmonious relationship between humans and nature.
In relation to cultural practices, members of the Native Community engage in a variety of cultural practices that intrinsically incorporate mathematical notions and properties. In the construction of their homes, they use knowledge of geometry when selecting and locating posts and beams to ensure the stability and symmetry of the structures, as well as when measuring internal spaces and organizing the functional areas of their homes. This process includes calculations of proportion and balance that, although not recorded formally, are transmitted as practical knowledge in the community.
Another cultural practice rich in mathematical concepts is the making of textiles and baskets, where repetitive patterns and complex symmetries are applied. These geometric patterns require counting, sequencing and estimation skills. Likewise, in rituals and celebrations, the community uses temporal and cyclical notions to determine propitious moments, based on observations of natural cycles such as the phases of the moon or the seasons. These temporal notions reveal an understanding of sequences and cycles, linking time with the organization of their collective activities.
Mathematical principles are also observed in the distribution and use of natural resources. The community classifies and quantifies available resources according to criteria of utility and sustainability, ensuring that the quantities collected do not exceed what is necessary and preserving ecological balance. This process involves calculations of proportion and equitable division among community members. Together, these cultural practices not only reflect deep mathematical knowledge, but also highlight a harmonious and sustainable approach to life and the natural environment.
In relation to socio-educational processes, the community is deeply rooted in its cultural values and in a collective approach to learning that strengthens identity and traditional knowledge. Education does not only take place in a formal environment; it also takes place in natural and social settings, where each member of the community plays a role in teaching and learning to the younger ones. This pedagogical model is based on oral transmission and observation, where children learn through active participation in hunting, fishing, farming and craft activities, guided by adults and elders, who embody the experience and wisdom of the group.
These educational processes include practical teachings about the environment and the sustainable use of resources, promoting respect for nature and the interdependence between humans and the environment. Through stories, songs and rituals, children learn not only technical skills, but also the spiritual and cultural meanings associated with each practice, forging a deep understanding of their identity and their role in the community.
Furthermore, these educational processes incorporate values of collaboration and collective responsibility. Young people learn from an early age to contribute to the common good, acquiring knowledge on how to carry out essential tasks in a collaborative and equitable manner. This comprehensive approach not only provides them with the skills necessary for community life, but also fosters a sense of belonging, respect and solidarity towards their culture and their peers. The pedagogical processes of the Harakbut community stand out for their ability to keep ancestral knowledge alive while preparing new generations for the challenges and responsibilities they will face, balancing tradition and adaptation in a context that values cultural continuity and resilience.
ethnomathematical education in Native Communities such as Shintuya faces unique challenges and opportunities. They agree that, while the ethnomathematical approach has the potential to connect ancestral cultural and mathematical knowledge with formal education, its implementation in communities such as Shintuya is still limited and faces structural challenges.
UNICEF and UNESCO highlight that traditional education systems do not always manage to effectively integrate the specific cultural knowledge of indigenous communities, which affects the relevance and adaptability of pedagogical content. In the Shintuya Community , this translates into an education that may seem distant from their cultural reality and daily practices. The lack of materials and resources designed to address mathematics from a culturally significant perspective is one of the main barriers identified by both organizations.
The World Bank and MIDEPLAN emphasize the need for funding and public policies that promote the inclusion of ethnomathematical practices in the curricula. For the Harakbut community , the development of a structured ethnomathematical education could not only improve mathematical learning, but also strengthen cultural identity, since this practice allows students to see their own knowledge reflected in formal education. However, these organizations warn that the implementation of such programs requires specialized teacher training and a curricular review adapted to the needs of indigenous communities.
PRELAC (Regional Education Project for Latin America and the Caribbean) highlights that ethnomathematical education in communities such as Shintuya could be key to social and educational inclusion. PRELAC suggests that integrating ancestral mathematical knowledge in the classroom promotes educational equity and combats the exclusion that indigenous peoples have historically faced in conventional educational systems. However, it points out that it is necessary to develop appropriate methodologies and pedagogical tools to facilitate this integration.
The results obtained in the research show a significant correlation with Sari et al. (2023), who argue that learning mathematics through ethnomathematics and a problem-based approach is highly effective, as it allows students to understand concepts using objects from their daily lives. This gives teachers the opportunity to incorporate cultural elements into teaching, ensuring that students not only acquire mathematical knowledge but also strengthen their connection with the local culture. Furthermore, strengthening cultural values in the classroom is essential to developing a strong national character, which helps students face the challenges of globalization. Ethnomathematics , in this sense, not only facilitates the teaching of mathematics but also becomes a key tool to foster national identity. By integrating cultural values into mathematics, educators help students build a sense of belonging and national character through classroom learning.
In particular, the results achieved by Abay and Parola (2024)highlight how games serve as entertainment to incorporate fundamental mathematical knowledge, including the use of numbers and the development of number sense, as well as concepts of geometry, patterns and probability. These games allow participants to apply mathematical skills in an intuitive and contextual way, promoting mathematical learning through playful and cultural activities that reflect ancestral practices and knowledge. The research underlines the importance of traditional games as vehicles for mathematical education, integrating culture and learning in an everyday and meaningful context.
On the other hand, Hartinah et al. argue that the (2019)ethnomathematics -based probing-prompting learning model positively influences students" mathematical communication skills. However, in large classes, this type of learning may require more time, so it is advisable for the teacher to reduce the workload to avoid classroom tension. In addition, the teacher should introduce some moments of humor to lighten the atmosphere. To optimize time, the teacher can organize the work in groups with only one active participant, so that not all students need to participate in each activity. In addition, careful planning is essential to achieve the learning objectives effectively.
5 CONCLUSION
Shintuya Native Community , mathematical knowledge is integrated into practical activities such as measuring land and distances, calculating planting and harvesting times, and spatial organization. This knowledge is also reflected in the creation of patterns and symmetries in crafts and in the classification of natural resources, such as plants and animals, according to criteria of utility and sustainability. Traditional pedagogical practices transmit this knowledge from generation to generation, adapting it to the Amazonian environment. This knowledge allows resources to be managed in a respectful manner, promoting a balance between the use and conservation of the cultural and natural environment.
In the Shintuya Native Community , children and youth learn basic mathematical concepts, such as quantity, space, and shape, through hands-on activities such as harvesting and planting, guided by community elders, who also teach them cultural and ethical values. House construction incorporates knowledge of geometry to ensure stability and symmetry, while weaving and basket making employ repetitive patterns and symmetries that reinforce counting and estimation skills. Additionally, in rituals and celebrations, the community uses natural cycles to organize time, and they apply principles of classification and proportion to manage natural resources sustainably . These practices reflect a deep mathematical understanding and a harmonious approach to the environment.
The socio-educational processes of the Shintuya Native Community are deeply linked to cultural values and to collective learning that strengthens identity and preserves traditional knowledge. Education occurs in both natural and social environments, where adults and elders guide young people in hunting, fishing, farming and craft activities. This learning, based on oral transmission and observation, also instills respect for nature and fosters interdependence with the environment. Through stories and rituals, children learn technical skills and the spiritual value of each practice, acquiring a sense of belonging and community responsibility. This approach balances tradition and adaptation, preparing young people to face future challenges while keeping ancestral knowledge alive.
International organizations such as UNICEF, UNESCO, the World Bank, MIDEPLAN and PRELAC agree that ethnomathematical education in indigenous communities such as Shintuya presents both opportunities and challenges. Although this approach can link ancestral cultural and mathematical knowledge with formal education, its implementation is limited due to structural obstacles. UNICEF and UNESCO emphasize that traditional educational systems do not adequately integrate indigenous cultural knowledge, which limits the relevance of the content. The World Bank and MIDEPLAN highlight the need for funding and policies that promote this integration, while PRELAC emphasizes that inclusive ethnomathematical education could combat social exclusion, promoting equity and strengthening cultural identity. ACKNOWLEDGEMENTS
The research entitled " Ethnomathematics : the mathematical knowledge of the Shintuya Native Community - Harakbut People of Madre de Dios, 2023" expresses its deep gratitude to the National Amazonian University of Madre de Dios for its financial support. The funding provided by the university has been essential for the realization of this study, allowing the field work to be carried out.
REFERENCES
Abay, J., & Parola, J. (2024). Mathematizing play: An ethnomathematical exploration of folk games in Bicol Partido, Philippines. Humanities, Arts and Social Sciences Studies, 24(2), 454 - 466. https://doi.org/10.69598/hasss.24.2.265592
Albanese, V., & Perales, Е. J. (2014). Pensar matemáticamente: una vision etnomatemática de la practica artesanal soguera. Revista Latinoamericana de Investigacion en Matematica Educativa: http://www.redalyc.org/articulo.oa?id=33532494002
Astuti, E. P., Wijaya, A., & Hanum, Е. (2024). Teachers' Belief in Ethnomathematics-Based Numeracy Learning Scale: A Rasch Model Analysis. TEM Journal, 13(2), 992 - 1006. https://doi.org/10.18421/TEM132-14
D' Ambrosio, U. (1985). Socio-Cultural Bases for Mathematical Education. Proceedings of the Fifih International Congress on Mathematical Education, 5(1), 1-6. https://doi.org/10.1007/978-1-4757-4238-1_1
Hartinah, S., Suherman, S., Syazali, M., Efendi, H., Junaidi, R., Jermsittiparsert, K., & Umam, R. (2019). Probing-Prompting Based On Ethnomathematics Learning Model: The Effect On Mathematical Communication Skill. Journal for the Education of Gifted Young Scientists, 7(4), 799-814. https://doi.org/10.17478/jegys.574275
Nhaueleque, Г. А. (2022). A etnomatemática entre о conhecimento subalterno e о epistemicídio: о caso de Moçambique. Revista de Filosofia da Unesp 45(1), 67-88. https://doi.org/10.1590/0101-3173.2022.v45esp.05.p67
Palacios, O. (2021). La teoria fundamentada: origen, supuestos y perspectivas. Intersticios Sociales: https://www.scielo.org.mx/pdf/ins/n22/2007-4964-ins-22-47.pdf
Peña, P., Tamayo, C., & Parra, A. (2015). Una vision latinoamericana de la etnomatematica: tensiones y desaflos. Revista Latinoamericana de Investigacion en Matematica Educativa: http://www.redalyc.org/articulo.0a?1d=33540064001
Piña, L. S. (2023). El enfoque cualitativo: Una alternativa compleja dentro del mundo de la investigación. Revista Arbitrada Interdisciplinaria Koinonía, 8(15), 1-3.
https://doi.org/10.35381/r.k.v8115.2440 Sanchez, M., Fernandez, M., & Diaz, J. (2021). Técnicas е instrumentos de recolecciôn información: análisis y procesamiento realizado por el investigador cualitativo. Revista Científica UISRAEL, 8(1), 113-128. https://doi.org/10.35290/rcui.v8n1.2021.400
Sari, N., Saragih, S., Napitupulu, E., Rakiyah, S., Sari, D. N., Sirait, S., & Anim, A. (2023). Applying Ethnomathematics in Learning Mathematics for Middle School Students. Acta Scientiae, 25(5), 250 - 274. https://doi.org/10.17648/acta.scientiae. 7690
Tayori, L., Quicque, K., & Quillahuamán, N. (2018). Indicadores climáticos y fenologicos del pueblo Harakbut. Oficina del Consejo Harakbut Yine Machiguenga (COHARYIMA): https://amarakaeri.org/documentos/Indicadores-fenologicos-harakbut.pdf
Ubiratan, D. (2018). Etnomatemática, justiça social e sustentabilidade. Estudos Avançados, 32(94), 189-204. https://doi.org/10.1590/s0103-40142018.3294.0014
Vásquez, М. С. (2024). Etnografía y Fenomenología desde la lectura de El principito. Arete. Revista Digital del Doctorado en Educación, 10(19), 121-137. https://doi.org/10.55560/arete.2024.19.10.7
Yi, L., Ying, Z., & Tanu, T. (2019). The Trend of Mathematics Teaching Method Has Change From Fragments To Systematics. Jurnal Cendekia : Jurnal Pendidikan Matematika, 3(2), 471-480. https://doi.org/10.31004/cendekia.v3i2.137
You have requested "on-the-fly" machine translation of selected content from our databases. This functionality is provided solely for your convenience and is in no way intended to replace human translation. Show full disclaimer
Neither ProQuest nor its licensors make any representations or warranties with respect to the translations. The translations are automatically generated "AS IS" and "AS AVAILABLE" and are not retained in our systems. PROQUEST AND ITS LICENSORS SPECIFICALLY DISCLAIM ANY AND ALL EXPRESS OR IMPLIED WARRANTIES, INCLUDING WITHOUT LIMITATION, ANY WARRANTIES FOR AVAILABILITY, ACCURACY, TIMELINESS, COMPLETENESS, NON-INFRINGMENT, MERCHANTABILITY OR FITNESS FOR A PARTICULAR PURPOSE. Your use of the translations is subject to all use restrictions contained in your Electronic Products License Agreement and by using the translation functionality you agree to forgo any and all claims against ProQuest or its licensors for your use of the translation functionality and any output derived there from. Hide full disclaimer
© 2025. This work is published under https://rgsa.emnuvens.com.br/rgsa/about/editorialPolicies#openAccessPolicy (the “License”). Notwithstanding the ProQuest Terms and Conditions, you may use this content in accordance with the terms of the License.
Abstract
Objective: The objective is to investigate the mathematical knowledge implicit in the cultural and pedagogical practices of the Shintuya Native Community, Harakbut People of Madre de Dios, in order to unveil the mathematical knowledge present in the culture and educational practices. Theoretical Framework: The theories highlighted in ethnomathematics are: Ubiratan D'Ambrosio's Theory of Ethnomathematics, Gorman and Balter's Culturally Sensitive Parent Education, and Weinstein, Tomlinson and CurranView's Toward a Conception of Culturally Responsive Classroom Management. Method: The methodology adopted comprised the qualitative approach, grounded theory and ethnographic method. Data were collected through interview, observation and documentary analysis. Results and Discussion: The results revealed that mathematical knowledge is integrated in practical activities such as: land measurement, calculation of planting times and elaboration of patterns in handicrafts; promoting sustainable management of natural resources. This practical learning is transmitted by adults and elders in a pedagogical process based on observation and oral tradition, where young people apply concepts of quantity, form and proportion, while reinforcing values of respect and balance with the environment. Research Implications: It reveals implications in areas such as: Education, revaluation of ancestral knowledge, intercultural education; Cultural, strengthening of cultural identity; Social, inclusion, equity and community development. Originality/Value: This study contributes to the literature, providing new knowledge on the ethnomathematics of a cultural group that has been little studied. The relevance and value are evidenced in the rescue of ancestral mathematical knowledge, understanding of cultural diversity and design of pedagogical strategies.