Acceso usuarios
Andrés Gutiérrez Carmona, Alfonso Urzúa Morales
La relación entre los valores culturales y el bienestar ha sido estudiada principalmente desde los enfoques occidentales tradicionales del bienestar, siendo escasas las investigaciones desde la perspectiva de los pueblos originarios. El objetivo de este estudio es explorar la relación entre los valores y el bienestar desde el enfoque del buen vivir de los indígenas de América del Sur, concebido como la capacidad de vivir en armonía con toda forma de vida y en armonía con la Madre Tierra. En esta investigación participaron 395 adultos de la etnia Lickan-Antay, con una edad promedio de 41 años, de los cuales el 57 % fueron mujeres, residentes tanto en localidades rurales como urbanas en el norte de Chile.
Se utilizaron las escalas de Bienestar Lickan-Antay BLA32 y Portrait Values Questionnaire 21. Los resultados indican que los y las Lickan-Antay (en adelante, los Lickan-Antay) enfatizan en el valor de universalismo, en el objetivo de autotrascendencia por sobre el objetivo de autopromoción, y en el objetivo de apertura al cambio por sobre el objetivo de conservadurismo. No obstante, se encontraron diferencias en los énfasis valóricos según la zona de residencia de los participantes. No se encontró un patrón que pudiese definir la relación entre los valores y las diferentes dimensiones del bienestar Lickan-Antay. Los resultados son discutidos y se sugiere incluir variables moderadoras como la identidad étnica y el involucramiento cultural en un próximo estudio.
The relationship between cultural values and well-being has been widely studied, mainly from traditional Western approaches to well-being, being scarce the research that addresses this relationship considering well-being from the perspective of native peoples. The objective of this study is to explore the relationship between values and well-being from the approach of the good living of the indigenous people of South America, conceived as the ability to live in harmony with all forms of life and with Mother Earth. 395 adults of the Lickan-Antay ethnic group participated in this research, 57 % women, with an average age of 41 years, residing in both rural and urban localities in northern Chile. The Lickan-Antay BLA32 and Portrait Values Questionnaire 21 were used. Descriptive, mean comparison, correlation and regression analyses were performed, the latter using the stepwise procedure.
The results show that the Lickan-Antay living in communities from indigenous development areas (IDA) obtained higher mean scores in the different dimensions of well-being, with the exception of harmony in society, than those living in the city. In relation to cultural values, it was found that the value of tradition and universalism obtained higher mean scores among the Lickan-Antay living in IDA and the value of universalism among those living in cities. Meanwhile, the value of power was the one that registered the lowest score in both populations. When evaluating the bipolar dimensions, it was found that both populations emphasize the objectives of self-transcendence and openness to change.
Likewise, the Lickan-Antay residents of IDA emphasize collectivism, while the residents of cities emphasize interests in mixed values. It is also found that the mean scores for tradition values and collectivist interests are significantly higher for Lickan-Antay living in ADI communities than for those living in cities. In general terms, it is observed that the values correlate significantly with the different dimensions of well-being. With regard to the regression analyses, the explained variances of the models fluctuated between 8 % and 26.8 %. No common pattern was observed in the different models, according to dimension of well-being or area of residence of the participants. Stimulation was the only value that was present in any model of the two populations under study, while in both populations there were values that responded to the bipolarity self-promotion vs. self-transcendence, and the bipolarity openness to change vs. conservatism.
In the regression analyses for the dependent variable internal harmony, the model for IDA community incorporates the values of stimulation, achievement and universalism. For city residents incorporates the values of benevolence and stimulation. In the dimension of harmony in community life, the model for IDA Lickan-Antay incorporates the values of achievement and stimulation. Meanwhile, the model for participants living in cities incorporates the values of tradition and power. In the case of social harmony, the model for IDA participants incorporates only the value of achievement. For participants from cities incorporates two opposite values in Schwartz's circle of values, the values of conformism and stimulation.
In the dimension of harmony in ethno-cultural development, the model for IDA population incorporates the values of universalism and conformism. For the urban resident population, the model incorporates the values of tradition and stimulation. Finally, in the dimension of harmony in nature, the model for IDA community residents incorporates the value of universalism, and for city residents, incorporates opposite values (tradition vs. stimulation and hedonism). The findings shown support the need to install real and effective spaces for interaction, exchange and intercultural openness, which promote the recognition of the values, ways of life and symbolic representations of the different cultures. This also implies the "interculturalization" of science and knowledge, and the challenge of constructing open epistemological assumptions that do not place limits on knowledge and reason. It is suggested that future studies include moderating variables such as ethnic identity and cultural involvement.
