Co-Constructing Gender and Culture in Peru's Indigenous Education Policies: What and Who Defines Gender Equality?

• In Event: 46.073 - Global/Local Narratives of Girls' Education: Does Girls' Education Lead to Gender Equality?

Abstract

Objectives:

International development agencies view “local culture” as an obstacle in achieving gender equality in developing countries (Chan, 2010; Osava, 2010; Unicef, 2007). However, this issue has become more complex as international development agencies aim to support gender equality in indigenous communities (Lewallen, 2003) for whom cultural preservation has been identified as a major goal (TST, 2010; UN Hangzhou Declaration, 2013, pp. 15-17). This study examines how culture and gender are simultaneously constructed and mobilized to support development of marginalized indigenous communities in the Peruvian Amazon.

Question:

How do international development agencies construct and deploy "culture" as a concept and practice in policies that focus on women's education in indigenous communities?

Theoretical framework:

Two theoretical ideologies are presented in literature surrounding "culture" and women's rights. On the one hand, local "culture" is often implicated as a source of women's oppression (Vlachovà & Biason, 2005; UN Women, 2013-2014), a point used to support universalist approaches to achieving gender parity in education. On the other hand, when it comes to the sustainable development of indigenous communities, "culture" is seen as being in need of preservation (UN Hangzhou Declaration, 2013, pp. 15-17). This tension between universalist approaches to gender equality and the generally agreed-upon need to preserve disappearing indigenous "cultures" presents an interesting sociological/anthropological puzzle for international development agencies.

Methods and Data Sources:

In Peru, Unicef and ACDI (Canadian International Development Agency) have partnered on multiple education projects aimed at preserving indigenous culture and improving gender equity. To examine how these agencies aim to increase enrolment and retention of female students while preserving local cultures (that may place a higher value on their “traditional” roles), I conduct discourse analysis of texts and semiotic events between these agencies, the DREL (regional education ministry of Loreto), and indigenous community members.

Results and Conclusions:

In Peru, Unicef and ACDI deploy culture through policies that support Intercultural Bilingual Education (IBE) in indigenous schools (Unicef, 2011). However, indigenous community members and school teachers criticize IBE’s implementation in Peru, saying it contributes to assimilation and monoculturalization. With respect to gender equality, policies that effectively target gender discrimination in education have not been implemented. Still, indigenous women do not see themselves as victims of indigenous culture. Findings indicate 1) discrepancies between how indigenous women and international agencies view women’s oppression and empowerment, 2) inter-/ intra-community disagreements about which cultural attributes are “indigenous” and which are worth preserving, 3) community views divided along gender and generational lines.

Significance:

This study problematizes the concept of “gender equality” by showing how indigenous women and international development agencies approach it differently. The study also highlights areas of tension, not just between international development agencies and local communities, but also within local communities. This challenges the essentialist conceptualization of culture. Additionally, this paper shows the need for development agencies to more critically approach “indigenousness” in policies regarding both culture and gender in education.

Author

• Darien O'Dell Buford