Etnotraducción y educación biocultural: Conectando el conocimiento ecológico indígena con los currículos STEM

Robert C. Thigpen III

doi:10.48204/rea.v5n1.10078

Enviado junio 2, 2026

Publicado 2026-06-03

Artículos

Vol. 5 Núm. 1 (2026): REA: Revista Científica Especializada en Educación y Ambiente

Etnotraducción y educación biocultural: Conectando el conocimiento ecológico indígena con los currículos STEM

Robert C. Thigpen III⁺⁻

DOI https://doi.org/10.48204/rea.v5n1.10078

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DOI: 10.48204/rea.v5n1.10078

Publicado: 2026-06-03

Cómo citar

Thigpen III, R. C. (2026). Etnotraducción y educación biocultural: Conectando el conocimiento ecológico indígena con los currículos STEM. REA: Revista Científica Especializada En Educación Y Ambiente, 5(1), 156–207. https://doi.org/10.48204/rea.v5n1.10078

Resumen

La integración del conocimiento ecológico indígena y criollo en la educación formal en STEM (Ciencia, Tecnología, Ingeniería y Matemáticas) es esencial para la sostenibilidad ambiental, la continuidad cultural y la revitalización lingüística. Este artículo presenta la etnotraducción, una metodología participativa que integra el conocimiento de los sistemas ecológicos locales en los programas de ciencias al anclar la instrucción en constantes bioculturales, especies compartidas, paisajes y prácticas que alinean el conocimiento ecológico indígena, criollo y occidental. A través de la colaboración con comunidades indígenas y criollas, la etnotraducción se convierte no solo en una estrategia de conservación, sino también en un movimiento para la renovación biocultural. El modelo desmantela las barreras lingüísticas y culturales, afirmando que todos los idiomas, sin importar el número de hablantes, son vehículos válidos para el discurso científico y para la generación de conocimiento ecológico. A diferencia de los enfoques convencionales, este marco es escalable regionalmente: los materiales pueden adaptarse culturalmente a múltiples comunidades lingüísticas dentro de una misma bioregión con poca o ninguna reestructuración ecológica.

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Robert C. Thigpen III, Hipótesis de Hibridación de los Sistemas de Conocimiento Ecológico , REA: Revista Científica Especializada en Educación y Ambiente: Vol. 4 Núm. 2 (2025): REA: Revista Científica Especializada en Educación y Ambiente

[1] Aikenhead, G. S. (2001). Integrating Western and Aboriginal sciences: Cross-cultural science teaching. Research in Science Education, 31(3), 337–355. https://doi.org/10.1023/A:1013151709605

[2] Aikenhead, G. S., & Ogawa, M. (2007). Indigenous knowledge and science revisited. Cultural Studies of Science Education, 2(3), 539–620. https://doi.org/10.1007/s11422-007-9067-8

[3] Aveni, A. F. (2001). Skywatchers: A revised and updated version of Skywatchers of ancient Mexico. University of Texas Press.

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[5] Battiste, M. (2002). Indigenous knowledge and pedagogy in First Nations education: A literature review with recommendations. National Working Group on Education and the Minister of Indian Affairs.

[6] Berkes, F. (2008). Sacred ecology (2nd ed.). Routledge. https://www.routledge.com/Sacred-Ecology-Learning-from-Indigenous-Knowledge-and-Stewardship/Berkes/p/book/9781032703701

[7] Boas, F. (1887). The principles of ethnological classification. Journal of the Anthropological Institute of Great Britain and Ireland, 16, 378–386.

[8] Boenish, C. (1984). BASE jumping: The ultimate guide to skydiving from fixed objects. BASE Institute Press.

[9] Boone, E. H., & Mignolo, W. D. (Eds.). (1994). Writing without words: Alternative literacies in Mesoamerica and the Andes. Duke University Press.

[10] Botero, E. F. (2015). Ethno-education (etnoeducación) in La Guajira, Colombia: Shaping Indigenous subjectivities within modernity, neoliberal multiculturalism, and the Indigenous struggle. Latin American and Caribbean Ethnic Studies, 10(3), 288–314. https://doi.org/10.1080/17442222.2015.1059542

[11] Brock-Utne, B. (2000). Whose education for all? The recolonization of the African mind. Falmer Press.

[12] Brondo, K. V. (2013). Land grabbing and conservation in Honduras. University of Arizona Press. https://uapress.arizona.edu/book/land-grabbing-and-conservation-in-honduras

[13] Bybee, R. W. (2013). The case for STEM education: Challenges and opportunities. NSTA Press.

[14] Cariño, J., & Colchester, M. (2010). Indigenous peoples and conservation: From rights to resource management. Forest Peoples Programme.

[15] Clendinnen, I. (1987). Ambivalent conquests: Maya and Spaniard in Yucatan, 1517–1570. Cambridge University Press.

[16] Castillo Cocom, Á., Ramos Rodríguez, T., & Cal, A. (2015). El Tsikbal: paradigma de la investigación maya. In M. Canul Góngora & M. E. Cruz Cáceres (Eds.), Diálogos e intersaberes: Interculturalidad y vida cotidiana (pp. 26–51). Malú de Balam Publicaciones.

[17] Cituk Poot, N. R. (2015). Creación de neologismos en lengua maya yucateco en el campo semántico de tecnologías de la información y comunicación [Tesis de licenciatura, Universidad Intercultural Maya de Quintana Roo].

[18] Coe, M. D., & Van Stone, M. (2005). Reading the Maya glyphs (2nd ed.). Thames & Hudson.

[19] Commonwealth Scientific and Industrial Research Organization (CSIRO). (2022). Two-way science: Connecting Aboriginal and Western knowledge in the classroom. CSIRO Publishing.

[20] Convention on Biological Diversity. (2022). Kunming–Montreal Global Biodiversity Framework, Target 20: strengthen capacity building and technology transfer. https://www.cbd.int/gbf/

[21] Creed, R. P., Jr., & Thigpen, R. C., III. (2007). Non-lethal methodology for stable isotope analysis of spiny lobsters (Panulirus argus). Proceedings of the Gulf and Caribbean Fisheries Institute, 59, 263–272.

[22] Darling-Hammond, L., Flook, L., Cook-Harvey, C., Barron, B., & Osher, D. (2020). Implications for educational practice of the science of learning and development. Applied Developmental Science, 24(2), 97–140. https://doi.org/10.1080/10888691.2018.1537791

[23] Dear, P. (2006). The intelligibility of nature: How science makes sense of the world. University of Chicago Press.

[24] Donaldson, B. (1983). Dutch. Croom Helm.

[25] Gadgil, M., Berkes, F., & Folke, C. (1993). Indigenous knowledge for biodiversity conservation. Ambio, 22(2–3), 151–156.

[26] Goodman, D. (1990). The scientific revolution: A historiographical inquiry. University of Chicago Press.

[27] Grafton, A. (1992). New worlds, ancient texts: The power of tradition and the shock of discovery. Harvard University Press.

[28] Grami, M. A. (2019). Translation vs. transliteration: Arabization in scientific texts. Journal of English Language Teaching and Linguistics, 4(3), 395–403. https://doi.org/10.21462/jeltl.v4i3.342

[29] Gómez-Baggethun, E., Corbera, E., & Reyes-García, V. (2013). Traditional ecological knowledge and global environmental change: Research findings and policy implications. Ecology and Society, 18(4), 72. https://doi.org/10.5751/ES-06288-180472

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[32] Hogg, R., & Denison, D. (Eds.). (2006). A history of the English language. Cambridge University Press.

[33] Ifrah, G. (2000). The universal history of numbers: From prehistory to the invention of the computer (D. Bellos, Trans.). Wiley.

[34] Joseph, G. G. (2011). The crest of the peacock: Non-European roots of mathematics (3rd ed.). Princeton University Press.

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[38] Koerner, L. (1999). Linnaeus: Nature and nation. Harvard University Press.

[39] Kovach, M. (2009). Indigenous methodologies: Characteristics, conversations, and contexts. University of Toronto Press.

[40] Kaplan, R. (2000). The nothing that is: A natural history of zero. Oxford University Press.

[41] Landa, D. de. (1937). Relación de las cosas de Yucatán (A. M. Tozzer, Trans.). Peabody Museum of Archaeology and Ethnology. (Original work published 1566)

[42] Lindberg, D. C. (1992). The beginnings of Western science: The European scientific tradition in philosophical, religious, and institutional context, 600 B.C. to A.D. 1450. University of Chicago Press.

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[45] Lloyd, G. E. R. (1987). Aristotle: The growth and structure of his thought. Cambridge University Press.

[46] Loh, J., & Harmon, D. (2005). A global index of biocultural diversity: People, languages, and species in the planet’s ecoregions. World Conservation, 34(4), 8–11.

[47] López-Maldonado, Y., Anstee, J., Neely, M. B., Marty, J., Mastracci, D., Ngonyani, H., Ogashawara, I., Salyani, A., Sharma, K., & Sims, N. C. (2024). The contributions of Indigenous People’s earth observations to water quality monitoring. Frontiers in Water, 6, 1363187. https://doi.org/10.3389/frwa.2024.1363187

[48] López-Maldonado, Y., & Berkes, F. (2017). Restoring the environment, revitalizing the culture: Cenote conservation in Yucatán, Mexico. Ecology and Society, 22(4), 7. https://doi.org/10.5751/ES-09609-220407

[49] Lucero, L. (2006). Water and ritual: The rise and fall of classic Maya rulers. University of Texas Press. https://www.jstor.org/stable/10.7560/709997

[50] Maffi, L. (1998). Language: A resource for nature. Nature and Resources, 34(4), 12–21.

[51] Maffi, L. (2002). Endangered languages, endangered knowledge. International Social Science Journal, 54(173), 385–393. https://doi.org/10.1111/1468-2451.00393

[52] Maffi, L. (2007). Biocultural diversity and sustainability. In J. Pretty, A. Ball, T. Benton, J. Guivant, D. R. Lee, D. Orr, M. Pfeffer, & H. Ward (Eds.), The Sage handbook of environment and society (pp. 267–277). Sage Publications.

[53] Maffi, L., & Loh, J. (2017). Exploring the links between biocultural diversity and sustainability. In W. Leal Filho (Ed.), Handbook of sustainability science and research (pp. 191–204). Springer. https://doi.org/10.1007/978-3-319-63007-6_12

[54] Maffi, L., & Woodley, E. (2010). Biocultural diversity conservation: A global sourcebook. Earthscan.

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