Strengthening
Zenú narratives and lyrics through digitization in
school and community contexts
Fortalecimiento de narrativas y líricas Zenú
mediante la digitalización en contextos escolares y comunitarios
Silvia Patricia Fernández Guerra1, Victoria
Lucía Godin Rojas2
Abstract
Oral tradition is fundamental to the cultural identity
of the Zenú people; however, the progressive loss of
this knowledge has been evident in school settings, which, according to
consulted background information and diagnostic evidence, originates from the
poor articulation between school and community, resulting in: students
distanced from their roots, from ancestral knowledge that has given meaning to
the territory and their worldview. Therefore, the objective was to safeguard
the Zenú oral tradition through the digitization of
narratives and lyrics in cultural encounters between elders and 5th-grade
students at the Alianza Educational Institution. The study was developed using
a qualitative approach, employing Participatory Action Research (PAR), allowing
for the active participation of students and elders. Interviews, workshops, and
digital portfolios in podcast format on the SoundCloud platform were used to
record traditional narratives and lyrics. The results show a greater
recognition of Zenú culture among students,
strengthening their sense of belonging and fostering dialogue among different
forms of knowledge. The use of digital tools facilitated interest in and
understanding of cultural content, leading to the conclusion that integrating ancestral
knowledge and digital technologies promotes the preservation of Zenú intangible heritage and contributes to a relevant,
inclusive, and intercultural education.
Keywords: Oral tradition, Zenú culture, Intercultural
pedagogy, Educational podcast, Cultural identity.
Resumen
La tradición oral es fundamental en la identidad
cultural del pueblo Zenú; pero, se ha evidenciado en contextos escolares la
pérdida progresiva de estos saberes, que según antecedentes consultados y
evidencia diagnóstica se origina por la escasa articulación entre escuela y
comunidad obteniendo como resultado: estudiantes alejados de sus raíces, de
saberes ancestrales que han dado sentido al territorio y su cosmovisión. Por
eso, el objetivo fue salvaguardar la tradición oral Zenú a través de la
digitalización de narrativas y líricas en encuentros culturales entre sabedores
y educandos de 5° de la I.E. Alianza. El estudio se desarrolló n enfoque
cualitativo, utilizando la Investigación Acción Participativa (IAP), permitiendo
la participación activa de estudiantes y sabedores. Se aplicaron entrevistas,
talleres y portafolios digitales en formato podcast en la plataforma SoundCloud
registrando narrativas y líricas tradicionales. Los resultados evidencian un
mayor reconocimiento de la cultura Zenú por parte de los estudiantes,
fortaleciendo su sentido de pertenencia y el diálogo de saberes. El uso de
herramientas digitales facilitó el interés y la apropiación de los contenidos
culturales; concluyendo que la integración de saberes ancestrales y tecnologías
digitales favorece la preservación del patrimonio inmaterial Zenú y aporta a
una educación intercultural, pertinente e inclusiva.
Palabras clave: Tradición oral, Cultura Zenú, Pedagogía
intercultural, Podcast educativo, Identidad cultural.
Introduction
The cultural identity of indigenous peoples has
historically been a central pillar in shaping their worldview and ensuring the
survival of their practices, knowledge, customs, traditions, and collective
memory. Oral tradition is deeply embedded within this identity. In the case of
the Zenú people, this includes narratives such as
myths, legends, folktales, and lyrical expressions—including pastoral songs,
calls of the forest, décimas, and poetry—which have
been regarded by elders and traditional knowledge holders as the primary
vehicles for transmitting knowledge, ethical and moral values, norms of
coexistence, collective memories, and ways of relating to the land.
However, a set of
interrelated social, cultural, educational, and technological causes and
situations are currently emerging that have led to the progressive loss of
ancestral oral tradition. Among these, globalization and the influence of
external cultural models through mass media and digital platforms stand out, as
they tend to standardize cultural practices and displace local knowledge.
Similarly, the breakdown of
intergenerational bonds essential for the transmission of oral tradition, due
to changes in family, educational, and community dynamics; since gatherings in
family courtyards, around campfires, at community work parties (mingas), and during festivities have become limited—events
that young people rarely attend due to a lack of interest—and have allowed the
influx of new cultural references foreign to their sociocultural context,
territorial and symbolic disconnection, and educational models facing a
progressive process of weakening that threatens their continuity.
This situation is
particularly evident in the educational context of fifth-grade students at the
Alianza Educational Institution, located in the Cabildo Menor Urbano of the Zenú People, in the municipality of San Andrés de
Sotavento, where limited knowledge of the narratives and lyrics characteristic
of the Zenú oral tradition has been observed, posing
a significant risk to the survival of these cultural expressions. The absence
of indigenous cultural references within the school curriculum not only jeopardizes
the survival of ancestral knowledge but also negatively impacts the development
of a strong cultural identity among the children who are part of the Zenú indigenous community.
This issue calls into
question certain traditional teaching methods rooted in homogeneous and
decontextualized models that disregard the indigenous peoples’ own knowledge.
It is worth noting that the gradual loss of the Zenú
oral tradition not only weakens cultural heritage but also poses a challenge
for the field of education and so-called “indigenous-led education” in
indigenous contexts, given the difficulty of integrating ancestral knowledge
into educational institutions.
In many cases, schools have
replicated decontextualized educational models that do not engage effectively
with the knowledge of the local territory. Mercado and Guerra (2025) assert
that there is a marked lack of educational and community strategies to effectively
safeguard this knowledge by integrating it into the school context in a
meaningful, participatory manner that respects its cultural value. The
disconnect between schools and the community has led to fragmentation in the
teaching and learning processes of ancestral oral traditions, limiting
opportunities for intergenerational knowledge exchange.
This concern has been
repeatedly expressed by various members of this community, including
traditional knowledge holders, community leaders, indigenous authorities, and
elders of the Zenú people, who acknowledge the
deterioration of educational dynamics associated with traditional oral
traditions. Therefore, it is necessary to innovate in pedagogical strategies
that enable the strengthening of the Zenú oral
tradition within the educational sphere.
For this reason, the
research group has organized cultural encounters between traditional knowledge
holders and students as a methodological alternative to foster the
intergenerational exchange of narratives and poetry from the oral tradition and
the collective construction of contextualized learning, redefining the
classroom as a space for intercultural dialogue and experiential learning.
The intervention focuses on
a pedagogical innovation based on experiential learning, which, according to
Gutiérrez (2024), aims for students to analyze their context, explore their
reality, identify problems, and construct relevant solutions based on their
prior knowledge, empirical insights, and theoretical foundations. In this case,
this innovation is aimed at strengthening the Zenú
oral tradition through the digitization of narratives and lyrics.
Research such as that
conducted by Wiysahnyuy and Ngalim
(2023) in the Nso community of Cameroon demonstrates
the pedagogical potential of the oral tradition when it is consciously
integrated into school settings. Through the use of folk tales as an
educational tool, the authors demonstrate that students not only strengthen their
textual comprehension but also develop communicative, argumentative, and
participatory skills. These results support the relevance of using Zenú narratives and lyrics as mediators of learning, while
simultaneously strengthening students’ cultural identity.
Although elders, wise
people, and leaders gather in the malocas for various purposes,
intergenerational gatherings have been limited by a lack of time and a lack of
interest among children and young people. This has led to an emotional and
affective distancing from Zenú culture, the
perception that their knowledge is not valued, and a fear of being forgotten
and met with indifference. As a result, there is a progressive loss of
ancestral oral tradition, which may contribute in part to the loss of the Zenú people’s cultural identity.
The situation described
demonstrates that the Zenú oral tradition is facing a
process of progressive decline that directly affects the continuity of the Zenú people’s collective memory. Hence the urgent need to
implement educational initiatives that strengthen the oral tradition and
intergenerational bonds as an essential component of the educational process
and community life. This research is justified as a significant contribution to
the preservation of intangible cultural heritage and to the development of an
intercultural, contextualized, and culturally relevant education.
Recent studies have
consistently highlighted the role that educational institutions must play in
strengthening intangible cultural heritage, particularly with regard to the
oral traditions of indigenous peoples. Hernández (2025), in his study on the
strengthening of intangible cultural heritage in Mexico, demonstrates that,
despite the existence of regulatory frameworks aimed at protecting intangible
heritage, the actions implemented by educational institutions remain
insufficient. His findings underscore the need to effectively integrate this
knowledge into educational programs, which is especially relevant in contexts
such as that of the Zenú people.
This contribution prompts
reflection on the urgency of designing pedagogical strategies contextualized
from the earliest levels of education. Therefore, this research aims to address
this concern by applying it to the context of elementary education, specifically
with fifth-grade students, where limitations in the knowledge and appreciation
of the narratives and lyrics characteristic of the Zenú oral tradition are
evident. The inclusion of cultural encounters between traditional knowledge
holders and students, as well as the digitization of the collected material,
are proposed as concrete actions to strengthen this tradition by incorporating
them into the educational process.
The study by
Torres-Toukoumidis and Hermosa (2021) highlights the importance of
incorporating up-to-date communicative methodologies for the dissemination and
appropriation of ancestral knowledge among indigenous peoples. They assert that
the digitization of ancestral knowledge, accompanied by an interpretive
approach to cultural codes and local linguistics, promotes the understanding
and reinterpretation of the past in contemporary educational contexts. This
perspective aligns with the research proposal, which suggests the digitization
of Zenú narratives and lyrics as a pedagogical strategy to strengthen
intergenerational communication and cultural transmission.
In developing these
strategies, it is essential to take into account the willingness of traditional
knowledge holders and elders to recount or sing the knowledge of the oral
tradition and, above all, to respect—from an ethical and moral standpoint—their
rights as bearers of knowledge. In this regard, Guzmán, Rincón, and Sánchez
(2022), in their study with students from the Pijao ethnic group, highlight the
shared responsibility of educational institutions in preserving ancestral
knowledge, emphasizing the need to respect and value the specific spaces and
moments dedicated to the transmission of oral tradition.
Furthermore, Ospina and
Robelto (2021) analyze the challenges faced by the digitization of cultural
narratives in the processes of social appropriation of intangible cultural
heritage. They point out that one of the main challenges is transforming the compilation
of ancestral knowledge into educational experiences with social impact. This
approach reinforces the importance of ensuring that the digitization of the
Zenú oral tradition becomes a meaningful pedagogical process that promotes
reflection, intercultural dialogue, and appreciation of intangible cultural
heritage within the educational community.
Methodology
This research was conducted using a qualitative
approach, as it examines and describes the implementation of an intercultural
pedagogical strategy aimed at strengthening the oral tradition of the Zenú people, based on the voices, experiences, and meanings
expressed by the participants involved: elders, traditional knowledge holders,
and students. This approach allows for the collection of participants’
perceptions, assessments, and experiences, recognizing the interpretive
richness of their narratives and cultural practices (Bonifaz, 2024).
The qualitative nature of
the study is relevant because it enables an exploration of the expressions of
the oral tradition—narratives and lyrics comprising stories, myths, legends,
pastoral songs, and forest calls—as they have been transmitted within the
community from generation to generation. Each expression of oral tradition
contains elements of the Zenú worldview, related to
historical memory, the territory, and the Zenú way of
understanding the world.
From this perspective, the
research emphasizes cultural significance as conveyed by the words of the
traditional knowledge holders, elders, and students participating in the
educational sessions. The qualitative approach was chosen due to the need to
understand the Zenú oral tradition, which is rich in
meaning, emotions, and collective memories. The selected methodological design
was Participatory Action Research (PAR), as it fosters the active participation
of the research subjects.
For this reason,
fifth-grade students are involved in identifying who the keepers of the oral
tradition are and assist in the collection, analysis, and digitization of oral
narratives alongside the keepers and elders of the Zenú
community. PARI promotes critical reflection on cultural and educational
realities, as well as the collective construction of knowledge through action
and dialogue (Altamirano, 2020).
Furthermore, the study
population consists of 150 fifth-grade students from the Alianza School and
five tradition bearers and/or elders belonging to the Urban Minor Council of
the Zenú People in the municipality of San Andrés de
Sotavento. Selection criteria included students with strong oral and written
communication skills, active listening abilities, an interest in Zenú culture, voluntary participation, and commitment. A
purposive sample of 30 students was selected, following the approach proposed
by Hernández and Carpio (2019), who note that this type of sampling allows
researchers to work with participants who meet conditions relevant to achieving
the research objectives.
The intentional selection
of participants ensured cultural relevance and commitment to the study’s
general and specific objectives, while digitization through podcasts was
defined as a methodological and pedagogical strategy that bridges tradition and
technology, fostering cultural appropriation through contemporary forms of
expression.
Data collection techniques
included semistructured interviews, audio recordings
of narratives and lyrics, participant observation, and data triangulation. The
interviews facilitated dialogue with the traditional knowledge holders.
(Salamanca et al., 2024) state that the semi-structured interview “allows for
interaction with the context and social actors, fostering dialogue through a
series of open-ended questions, taking into account that the interviewee
narrates and describes their daily life” (p. 104).
Figure 1 Research Process
Source: Research team
Meanwhile, the narratives
provided insight into the Zenú community’s worldview. In this regard, (Nieto et
al., 2022) consider that narratives, as a research technique, “reveal the
social representations, imaginaries, conceptions, beliefs, understandings, and
worldview regarding the lived experience of those who tell them” (p. 223).
For its part, triangulation
strengthened the credibility of the analysis by comparing various sources and
perspectives, as it “helps the researcher visualize the results in a more
reliable manner by obtaining two or three points of view on the subjects under
study and expressing their ideas as accurately as possible while approaching
the proposed objective.” Jiménez, (2020; p. 79).
Methodologically, the
process unfolded in the four phases proposed by Rodríguez et al. (2014):
preparation, fieldwork, analysis, and dissemination. Furthermore, compliance
with ethical considerations was ensured through the use of informed consent,
the confidentiality of information, and respect for ancestral knowledge, in
accordance with Resolution 8430 of 1993.
The digitization of the
narratives culminated in a portfolio of podcasts, serving as a strategy for
cultural appropriation and educational outreach. See Figure 2.
Figure 2: Screenshot of the SoundCloud Platform https://soundcloud.com/silvia-fernandez-guerra/
Source: Research Group
Results
The results of this study stem from the implementation
of an innovative intercultural pedagogical strategy aimed at strengthening the Zenú people’s oral tradition within the school setting,
carried out specifically with 5th-grade students at I.E. Alianza. The results
are presented sequentially, in line with the stated objectives, and highlight
both the cultural findings and the pedagogical and technological outcomes
achieved during the process.
As an initial phase of the
study, a process of exploration and awareness-raising was carried out within
the educational community, with the aim of identifying the most representative
manifestations of the Zenú oral tradition currently practiced in the region. To
this end, semi-structured interviews were conducted with traditional knowledge
holders and elders of the Cabildo Menor Urbano del Pueblo Zenú in the
municipality of San Andrés de Sotavento, along with participant observation and
intercultural workshops that fostered dialogue among traditional knowledge
holders, teachers, and students.
Based on this process, the
main forms of oral expression that form part of the Zenú cultural heritage were
identified. Among the narratives, mythical tales and legends associated with
the creation of the world, the origin of the Zenú people, and the presence of
magical beings linked to the territory were identified. In addition to serving
a symbolic and explanatory function regarding the natural and spiritual
environment, these narratives convey norms, values, and principles that guide
community life. Meanwhile, among the lyrical forms, the following stand out:
décimas, pastoral songs, and the “gritos de monte” (shouts of the forest)—which
emerged and were performed during agricultural and livestock work such as
herding cattle on foot or on horseback, milking, and “espale” or “macaneo”
(clearing land or crops)—as well as during cultural events, community
gatherings, and collective work parties (mingas), among others.
These expressions of the
oral tradition demonstrate the close relationship between work and oral
tradition, serving as educational methods through which practical knowledge is
taught and a sense of cultural belonging is reinforced. Despite the passage of
time, they remain relevant today through transmission by elders and traditional
knowledge bearers and are valued as part of the intangible cultural heritage.
Five educational cultural
gatherings were organized and held with the active participation of elders and
traditional knowledge bearers from the Zenú people, along with fifth-grade
students. These gatherings were designed as spaces for the exchange of knowledge,
where oral tradition served as a central tool for teaching and learning. During
these gatherings, the following narratives and songs were shared. See Table 1
Table 1 Narratives and Songs
|
Narrativas |
Líricas |
||
|
Títulos |
Tipología |
Títulos |
Tipología |
|
Los
chimpines |
Leyenda |
La vida mía |
Canto de
vaquería |
|
El conjuelo |
Leyenda |
El gallo |
Canto de vaquería |
|
Los
niños en cruz |
Leyenda |
Mañana por la
mañana |
Grito de monte |
|
El caimán de oro |
Leyenda |
Cuando estaba chiquito |
Grito de monte |
|
Tío
conejo y tío tigre |
Relato |
El negro |
Grito de monte |
|
Mexión y Manexka |
Mito |
La playa blanca |
Canto de pesca |
|
|
|
Los versos
preferidos |
Décima |
|
|
|
Mi mochila |
Décima |
|
|
|
Mañana me voy |
Décima |
|
|
|
Mujer divina |
Décima |
The cultural encounters helped strengthen
communication skills—such as listening, oral expression, and argumentation—as
well as social skills related to collaborative work and respect for cultural
diversity. This process revealed a high level of interest, curiosity, and
participation on the part of the students, who expressed respect for their
elders and recognized their role as bearers of ancestral knowledge; this helped
redefine oral tradition as a valid and relevant form of knowledge within the
school curriculum.
As a result of the
intercultural interaction process, various oral works were compiled, recorded
in audio format, and subsequently organized on a free, community-accessible
digital platform—specifically SoundCloud https://soundcloud.com/silvia-fernandez-guerra/.
This phase addressed the study’s third specific objective and focused on the
preservation, dissemination, and reinterpretation of the Zenú oral legacy
within the school context.
Digital organization made
it possible to store the narratives and lyrics and to actively involve students
in the processes of recording, editing, and organizing content. They developed
technological and digital skills, linking ICTs to the strengthening of their
cultural identity. Thus, digitization is an effective strategy for ensuring the
continuity of this heritage and its appropriation by new generations. The
students assumed a leading role as cultural mediators, recognizing themselves
as transmitters of knowledge through contemporary media.
In this regard, it was
possible to reflect on the empirical findings and the theoretical frameworks
reviewed, which made it possible to reinterpret the experience from
pedagogical, cultural, and technological perspectives. The stories, songs, and
lyrics shared by the traditional knowledge bearers revealed a symbolic and
educational richness that remains alive in the community, aligning with
theories that recognize oral tradition as the cornerstone of collective memory
and cultural identity.
The encounters between
students, elders, and traditional knowledge bearers became an experience of
situated learning, where knowledge was mediated by significant cultural actors,
strengthening the appropriation of knowledge through experience and context. In
this regard, the Alianza Educational Institution established itself as an
active space for the preservation of intangible cultural heritage, acting as a
bridge between the school and the local community.
Furthermore, the
incorporation of the podcast as an innovative pedagogical resource made it
possible to link oral tradition with the digital environment, promoting
participation, creativity, and critical reflection. This approach demonstrated
that technology, when used with cultural and educational purpose, strengthens
teaching-and-learning processes and contributes to the construction of
collective memory within the school.
These findings demonstrate
that oral tradition, when incorporated through an intercultural pedagogical
approach, contributes to the preservation of cultural heritage and, from a
didactic perspective, strengthens communicative, socio-emotional, and technological
learning. In line with social and constructivist approaches, the involvement of
traditional knowledge holders enabled learning situated within the Zenú
cultural context, thereby strengthening cultural identity.
The integration of the Zenú
people’s oral tradition into the school setting, through cultural encounters
and digitization processes, constitutes a relevant pedagogical strategy for
strengthening intangible cultural heritage and reinforcing students’ cultural
identity. These results align directly with theoretical postulates that
recognize orality as the central axis of collective memory and as a pedagogical
tool with high educational value, as it serves as a form of intergenerational
teaching. (Calderón, 2022)
The identification and
compilation of narratives and poetry confirm Pardo’s (2022) observation
regarding the continued relevance of narrative and poetic genres within the
indigenous oral tradition. The oral tradition is classified into two forms:
“the narrative genre transmitted in prose and the poetic genre, which refers to
those elements transmitted in verse.” (p. 32) This research, however, made it
possible to reframe this knowledge as legitimate content within the school
curriculum, moving beyond a homogenizing and top-down approach to education
toward a formal and inclusive education that reaffirms educational and cultural
potential.
From the perspective of
intangible cultural heritage, the results align with the findings of Maussa and
Montes (2023), demonstrating that the oral practices of the Zenú people remain
alive when spaces for intergenerational transmission exist. The living heritage
of a culture includes all the practices, expressions, and traditions through
which peoples express their worldview—that is, how they perceive the world and
the meaning of their existence from ancient times to future generations—as well
as the ethical and moral principles they uphold to ensure the survival of their
land and the care that Mother Nature deserves. In this regard, the school took
on an active role as a venue for cultural preservation, serving as a bridge
between the community, the territory, traditional knowledge holders, elders,
and younger generations, thereby reinforcing institutional shared
responsibility in strengthening intangible cultural heritage.
An added benefit relates to
the strengthening of students’ communicative, social, and socio-emotional
skills, grounded in Lev Vygotsky’s socioconstructivist theory, which conceives
of learning as a social process mediated by interaction with others. The encounters
with traditional knowledge holders served as situated learning experiences,
where knowledge was constructed through dialogue, active listening, and the
mediation of significant cultural actors, all taking place within the students’
zone of proximal development.
The students’ active
participation in the production of podcasts validates the findings of Ponsoda,
Moreno, and Ponce (2023), who highlight the potential of Information and
Communication Technologies to facilitate access to, dissemination of, and
educational appropriation of cultural heritage. In line with Jiménez and Luque
(2022), the podcast established itself as an innovative teaching resource that
promotes meaningful, participatory, and contextualized learning by linking
ancestral knowledge with digital languages familiar to the students.
These findings also align
with the culturally relevant pedagogy proposed by Ladson-Billings (1995),
demonstrating that recognizing one’s own culture in the classroom strengthens a
sense of belonging, motivation, and community participation. The Zenú oral
tradition ceased to be an isolated and purely ancestral form of knowledge to
become a central element of the educational process, promoting an intercultural
education that values diversity and legitimizes contextualized knowledge. In
other words, the research project transformed pedagogical practices,
positioning orality and technology as complementary tools for the construction
of collective memory, cultural empowerment, and meaningful learning within the
school setting.
Unlike other studies that
address the documentation of oral heritage, this study offers an innovative
pedagogical experience because it integrates oral tradition into the school
curriculum through active methodologies and digital resources, demonstrating
that schools can become active agents of cultural preservation. This finding
broadens the debate on intercultural education by showing that technology can
strengthen it when used from an ethical and contextualized perspective.
Conclusions
Upon completion of the research, it can be concluded
that the implementation of cultural gatherings among traditional knowledge
holders, elders, leaders, students, and parents enabled the digitization of
narratives and lyrics, thereby serving as a means to safeguard the main
expressions of the Zenú oral tradition. The students’
active participation in the processes of listening to, recording, and
digitizing stories fostered an emotional and cognitive connection to their
culture, promoting respect for elders and valuing ancestral practices.
The mediation of
traditional knowledge bearers and technology facilitated meaningful,
context-rich learning conducive to the acquisition of knowledge and cultural
values; meanwhile, the use of podcasts and digital platforms enabled the
preservation and dissemination of narratives and lyrics, as well as the
development of technological and communication skills among students,
demonstrating that technology can serve as a bridge between tradition and
modernity. This highlights the need to integrate the school’s learning process
with the community, recognizing the role of traditional knowledge holders as
key figures in the transmission and revitalization of ancestral knowledge.
The research demonstrates
that integrating traditional knowledge holders, elders, and students in
intergenerational encounters, along with the digitization of narratives and
lyrics, constitutes an effective pedagogical strategy for strengthening the
Zenú oral tradition within the school context. Similarly, it can serve as a
teaching resource for strengthening communication, digital, and socio-emotional
skills among elementary school students.
One of the study’s main
contributions to the field of education lies in demonstrating that the
integration of oral tradition, intercultural education, and digital
technologies contributes to the strengthening of intangible cultural heritage
and enhances the development of communication, digital, and socio-emotional
skills among students. The incorporation of the podcast as a pedagogical
resource gave new meaning to Zenú oral tradition, positioning the participants
as cultural mediators.
The oral tradition of the
Zenú people, when intentionally integrated into the school context through
pedagogical strategies, transcends its communicative function to become a
central educational pillar that strengthens cultural identity and meaningful learning
in elementary education. Intergenerational cultural encounters demonstrated
that ancestral oral tradition constitutes a living pedagogical resource,
capable of mediating teaching and learning processes through the dialogue of
knowledge and situated experience.
Finally, the study opens
avenues for future research aimed at further exploring the impact of these
strategies on cultural identity in school settings and the implementation of
educational policies that effectively recognize intangible cultural heritage as
an integral part of the curriculum. In this regard, there is a need to continue
strengthening the bond between school and community as the foundation for a
cultural, relevant, social, and transformative education.
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