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This article aims to analyze indigenous socio-educational knowledge to build an intercultural knowledge dialogue in the school curriculum, using educational experience from a Mapuche context in Chile. Based on the knowledge of teachers, indigenous scholars, and parents, the article outlines three ways to guide the construction of a knowledge dialogue when implementing intercultural education. The methodology uses a comprehensive interpretative paradigm. The results reveal that indigenous socio-educational recognition for intercultural knowledge dialogue in an educational environment is essential for changing the school’s epistemological colonialism, monoculturalism, and disconnect from the territory. The work highlights the importance of exploring the potentialities of intercultural dialogue to overcome the socio-educational and socio-cultural ambivalence of actors in the school setting, as well as the hegemony of a Eurocentric curriculum. Thus, the contribution to the educational debate is linked to the presentation of contextualized and intercultural guidelines that serve as references for the actors in the educational field, in the challenge of achieving decolonized coexistence.

En este artículo se analiza la interacción entre saberes indígenas y conocimientos científicos en la formación de profesores de educación intercultural. La formación de profesores, en este caso, se lleva a cabo bajo la forma de encuentro de culturas de sociedades diferentes, entre formadores y estudiantes que pertenecen a las culturas occidental y mapuche. Los saberes indígenas están insertos tanto en prácticas y técnicas de trabajo como también en actividades sociales cuya eficacia depende de las relaciones entre las personas que participan. Por otro lado, los conocimientos científicos dependen de criterios experimentales o formales de cientificidad, donde no existe saber sin una práctica discursiva definida que conforma hipótesis científicas, teorías y leyes. Se analiza la cultura como un campo comunicacional que organiza un conjunto de actitudes cuyas significaciones exteriorizadas en los códigos de conducta o de expresión son interiorizadas en la memoria y en los intercambios simbólicos. En tanto, lo intercultural implica una apertura a establecer relaciones con el Otro. En consecuencia, se reestablece un pluralismo de valores y relaciones de interdependencia entre esos valores o entre los sistemas y los individuos. La interculturalidad es una innovación que propone una lectura diferente del mundo.This article analyzes the interaction between indigenous knowledge and western science in teacher training of intercultural education. This is developed in terms of culture encounters of different societies between trainers and students who belong to Western and Mapuche cultures. Indigenous knowledge is provided in either working techniques and practices or in social activities in which its efficiency depends on the relationship among people who participate. On the other hand, Western science depends on experimental or formal criteria of scientificity where knowledge does not exist without any definite discursive practice shaping scientific hypothesis, theories and laws. Culture is analyzed as a communicational field which organizes a set of attitudes. The attitude significances exteriorized in behavior or expression codes are interiorized in the memory and symbolic interchanges. But, interculture implies the opening to the relationship settlement with the Other. Thus, this re-establishes a value pluralism and relationships of inter independence among those values or among the systems and its individuals. Interculture is an innovation proposing a different interpretation of the world.