The radical measures outlined in Peru's new education law are now undergoing intense public debate.?
***SHOTLIST INTENDED AS A GUIDE ONLY***
MS Boys and girls aged five to nine in classroom at Pojsin village.
MS/CU Posters saying "we are free, the revolution is ours to take the land" charts explaining different colours, Peruvian history posters.
CU Boy reciting poem about coming of springtime ZOOM OUT to class listening.
MS Teacher supervising children's work. CU's children looking at newspapers as part of government's "political consciousness" campaign to get acquainted with current affairs. CU's children reading and with drawing books ZOOM OUT classroom studying including boys lying on rough wood floor reading books. GV children looking inside school window from exterior classroom. GV and TV taken from social service bus moving away as children wave goodbye.
GV's MS, CU's Children on swings, slides, seesaws in school playground at another village - Las Chulpas de Sillustani. GV (two shots) Children running into school from playground ZOOMING IN to "peruvian government school" plaque at school gate. CU posters inside school showing Indian peasant pointing and saying "you are with the revolution, the agricultural reform is giving you back the land that was taken away from you" - JATARIY (Quechua for "wake up!" One of the main objectives of caritas and the Peruvian government is to break the feudal legacy of bitter inter-village rivalry. As little as two years ago, Sillustani was deserted and badly damaged as the result of fighting between peasant leaders and their followers. Police were sent in to quell the disturbances paving the way for a primary education programme which now covers 200 children between the ages of five and ten. Before this, the only form of education, had been a handful of children chosen at random each year to be trained by nuns some 30 kilometres away from the village. Senorita Maria Pardes Monteagudo, aged 20, who now works as a student teacher, was herself one of the convent-trained chosen few. The children are constantly reminded of their right of the land - which since the military revolution in Peru in 1968 - has been confiscated from large landowners and placed at the peasants disposal.
hile being helped to speak more and better Spanish than ever before, the children are provided with programmes aimed at a continuing appreciation of their native culture. The visit to these pre-Inca civilisation tomns was for these children the first time they had seen the Aymara 5th century "chulpas" - one of the most Striking monuments in the province of Puno.
MS ZOOM OUT TO CV Senorita Maria Parades Monteagudo leading children up steps to ruins.
MS Children and student teacher looking at ruins of highest tomb. AERIAL VIEW ZOOM OUT form children faces looking up from base of Chulpa GV ruins. GV Children looking at lake Umayu - source of many Aymara myths - beneath ruins. GV (rear) children and teacher joining hands, singing ???et's go to school (spanish: vamos a la escuela). listen, little shepherds, let's go to school, together with our fathers, with our fathers, with our mothers. the teacher is called 'to teach us'. long live our school!.
MS Children in lines during artisan festival at Peninsula de Chucuito village GV children and teachers over hill towards rest of line. MS children walking away. GV PAN lLne of women sitting side by side with babies on grass. MS women. MS ZOOM IN to CU mothers dressing children for festivity.
Background: The radical measures outlined in Peru's new education law are now undergoing intense public debate. Education Minister General Carpic Becerra has said: "The commitment of the new law is with the poor." It stresses the importance of adequate nutrition and health care as part of initial education describing "The Peruvian child in the great majority" as a "victim of the syndrome of poverty, the symptoms of which include malnutrition and consequent physical weakness, poor health and lack of concentration".
It authorises bilingual education - i.e. Spanish plus a vernacular language - emphasizing the educational significance of national languages "to preserve the authentic values of local culture". All teachers from now on, as part of their training, must learn a vernacular language mainly the Indian languages of Quechua and Aymara. Teaching in the vernacular is seen as part of literacy programmes and as a means of teaching Spanish eventually to everyone. The law is particularly aimed at the hundreds of thousands of children of the Sierra (high Andean regions) who are monolingual in Quechua, who cannot or do not go to school, and don't learn much i f they do. The law allows, it says, "the optimum use of all the resources of educational potential within each territorial area"...but in the country's South-Western province of Puno most of the laws ideas have already put into practice and most of the practice has marked Puno out as the pacemakers in an education structure which has not found its feet in the rest of the country. In this, the women's and children's education is making the most dramatic impact.
Organisers of Puno's education programme are "Caritas" - an international Roman Catholic relief organisation whose Puno branch began in 1964 with the aim of integrating the scattered and inward-looking village communities. Now they run 46 communities operating on a cooperative system each in which a children's school and feeding centre acts as the pivot for farming specialisation or artisans work. Some 4,000 peasant children attend these schools from the age of 0 to eight years old. They are drawn from the Quechua and Aymara Indian communities - most of them living in the 12,000 - feet high mountain plateau. There are 10 kindergartens totalling almost 1,000 pupils. Peasant leaders have been encouraged to organise baby-???itting groups. There are now 34 of these looking after about 3,000 children. Caritas have declared they want to change the peasant man's "economic concept of his children and his patriarchal authoritarianism over women" who are required to submit to an inferior role. Mothers join their children at classes. In each community, there is a "mother club" with a programme embracing reading and writing in Spanish, personal and general hygiene, nutrition, first aid, family education, improvement of the home, recreation and cooking.
Children's education is also highly politicised. Caritas sets up the educational framework but the government pays for and often supplies teachers. No effort is spared to make the children acquire an increased "consciousness" of the peruvian revolution.