Attention Paid by Children of Rural Mapuche, Urban Mapuche and Non-Indigenous Chilean Backgrounds to Interactions Directed at Others.

This study aimed to establish differences in third-party attention through a toy-building activity among children between 9 and 11 years old from three cultural backgrounds: Rural Mapuche, Urban Mapuche and non-Indigenous Chilean. It was also examined whether third-party attention is related to learning a previously observed activity. Third-party attention involves maintaining two or more foci of interest simultaneously without losing attention and or interrupting the course of a task. It is of interest to study because it may undergo changes as a result of exposure to schooling. Given that these groups differ in cultural practices and years of formal schooling, the hypothesis was that it might be possible to identify differences in their attention patterns. The results showed that it seems like practices of Rural Mapuche families encourage third-party attention much more so than the other groups; therefore, the learning of skills arises in constellations of cultural practices that involve children's living conditions and guide their development.

Children's Everyday Learning by Assuming Responsibility for Others: Indigenous Practices as a Cultural Heritage Across Generations.

This chapter uses a comparative approach to examine the maintenance of Indigenous practices related with Learning by Observing and Pitching In in two generations--parent generation and current child generation--in a Central Mexican Nahua community. In spite of cultural changes and the increase of Western schooling experience, these practices persist, to different degrees, as a Nahua cultural heritage with close historical relations to the key value of cuidado (stewardship). The chapter explores how children learn the value of cuidado in a variety of everyday activities, which include assuming responsibility in many social situations, primarily in cultivating corn, raising and protecting domestic animals, health practices, and participating in family ceremonial life. The chapter focuses on three main points: (1) Cuidado (assuming responsibility for), in the Nahua socio-cultural context, refers to the concepts of protection and "raising" as well as fostering other beings, whether humans, plants, or animals, to reach their potential and fulfill their development. (2) Children learn cuidado by contributing to family endeavors: They develop attention and self-motivation; they are capable of responsible actions; and they are able to transform participation to achieve the status of a competent member of local society. (3) This collaborative participation allows children to continue the cultural tradition and to preserve a Nahua heritage at a deeper level in a community in which Nahuatl language and dress have disappeared, and people do not identify themselves as Indigenous.

Adults' Orientation of Children--And Children's Initiative to Pitch In--To Everyday Adult Activities in a Tsotsil Maya Community.

This chapter examines how 2-year-old children attempt to actively participate in adult work in a Mayan community in Chiapas, Mexico, and how adults contribute and accommodate to the contributions. As children enter into activities and adults orient and reorient the activity to direct the children, teaching from expert to novice is generated by children's agency in co-participatory interactions. The chapter enriches the LOPI model by focusing on the structure of participation and communication, social and community organization, and the evaluation that occurs in the activity itself.

Respect and Autonomy in Children's Observation and Participation in Adults' Activities.

This chapter examines Peruvian Quechua children's learning by observing and pitching in. The children concentrate attentively when they observe the activities of the adults and they exercise autonomy in the context of adults' encouragement of measured behaviors while always showing respectful silence in the presence of their elders.

Mayan Children's Creation of Learning Ecologies by Initiative and Cooperative Action.

This chapter examines Mayan children's initiatives in creating their own learning environments in collaboration with others as they engage in culturally relevant endeavors of family and community life. To this end, I carry out a fine-grained ethnographic and linguistic analysis of the interactional emergence of learning ecologies. Erickson defines learning ecology as a socioecological system where participants mutually influence one another through verbal and nonverbal actions, as well as through other forms of semiotic communication (2010, 254). In analyzing learning ecologies, I adopt a "theory of action" approach, taking into account multimodal communication (e.g., talk, gesture, gaze, body positioning), participants' sociospatial organization, embodied action, objects, tools, and other culturally relevant materials brought together to build action (Goodwin, 2000, 2013; Hutchins, 1995). I use microethnographic analysis (Erickson, 1992) to bring to the surface central aspects of children's agentive roles in learning through "cooperative actions" (Goodwin, 2013) and "hands-on" experience (Ingold, 2007) the skills of competent members of their community. I examine three distinct Learning Ecologies created by children's initiatives among the Mayan children that I observed: (i) children requesting guidance to collaborate in a task, (ii) older children working on their own initiative with subsequent monitoring and correction from competent members, and (iii) children with near competence in a task with occasional monitoring and no guidance. I argue that these findings enrich and add power to models of family- and community-based learning such as Learning by Observing and Pitching In (Rogoff, 2014).

Young Children's Attention to What's Going On: Cultural Differences.

This chapter examines children' attention to surrounding events in which they are not directly involved, a way of learning that fits with the cultural approach of Learning by Observing and Pitching In. Research in instructional settings has found that attention to surrounding events is more common among Indigenous Guatemalan Mayan and some US Mexican-heritage children than among middle-class children from several ethnic backgrounds. We examine this phenomenon in a quasi-naturalistic setting to see if the cultural variation in young children's attention to surrounding events in which they were not directly involved extends beyond instructional settings. During a home visit focused on their younger sibling, 19 Guatemalan Mayan and 18 middle-class European American 3- to 5-year olds were nearby but not addressed, as their mother helped their toddler sibling operate novel objects. The Guatemalan Mayan children more frequently attended to this nearby interaction and other third-party activities, whereas the middle-class European American children more often attended to their own activities in which they were directly involved or they fussed or showed off. The results support the idea that in some Indigenous communities of the Americas where young children are included in a broad range of family and community endeavors, children may be especially inclined to attend to ongoing events, even if they are not directly involved or addressed, compared to European American children whose families have extensive experience in Western school ways.

Día de los Muertos: Learning About Death Through Observing and Pitching In.

The chapter explores how young children in the state of Puebla, Mexico are socialized with respect to death by observing and pitching in during the annual celebration for día de los muertos. This chapter focuses on observations made of children's participation in practices related to día de los muertos and their experiences with death as explored through ethnographic interviews of preschool children and adults from the cities of Cholula and Puebla. We found that children were included in all aspects of día de los muertos and participated by hanging out, observing, pitching in, and listening. Parents (and grandparents) viewed this active participation as crucial for children to acquire the skills and traditions necessary to be responsible adults in their culture. The current research provides new perspectives regarding the study of children and death within the field of developmental psychology by focusing on how multiple modes of participation are an integral part of young children's socialization with death.

Conceptions of Educational Practices Among the Nahuas of Mexico: Past and Present.

Historical documents and recent fieldwork indicate that, since the sixteenth century, there is robust continuity in central beliefs about learning among Nahuatl families. Nahuatl documents from nearly five centuries ago and current Nahuatl adults consider guidance and teaching to be accompaniment of the learner, more than direct action, because nobody can enter the minds and personalities of others. Learning by observing and pitching in is valued: The adults can organize good conditions of apprenticeship, they can indicate the good direction and the goal, serve as examples, and protect the learner. Across centuries, Nahuatl educational practices consist of facilitating observation by copresence, early training for attentive engagement, hiding nothing, and not preventing children from trying, as well as persuading children to be responsible, to work, and to adopt a calm attitude for paying close attention.

Learning to Inhabit the Forest: Autonomy and Interdependence of Lives from a Mbya-Guarani Perspective.

This chapter examines the ideas of reciprocity, respect, autonomy, and interdependence of lives and the impact of these on children's learning. Using an ecological perspective that recognizes humans' relationship with other living beings that inhabit the forest, this chapter is based on ethnographic research conducted in two Mbya-Guarani communities (Argentina). Respect and reciprocity are key for children to develop as part of the community and the forest and they are related to children's well-being and health. I describe Mbya perspectives on children's growth and development, emphasizing the balance between interdependence and autonomy as complementary goals and values, providing examples of environmentally relevant skills to grow up in the forest. These skills are associated with particular ways of inhabiting the forest, including learning how to walk in it and developing entendimiento (understanding). These make possible children's integration in community life through their participation and collaboration in daily activities. I attempt to articulate these ideas with the theoretical framework of Learning by Observing and Pitching In, especially concerning ways of organizing and supporting children's learning processes in the context of their engagement with multiaged and more experienced group of people.

Learning and Human Dignity Are Built Through Observation and Participation in Work.

This chapter focuses on how children learn through work in ongoing family and community endeavors in an Indigenous Mexican (Mixe) community, where cultural values emphasize that human dignity is derived from work and from collaboration with the work of other people, animals, and the natural world. The chapter highlights the central role that work plays in children's learning, and how attentive and more casual observation and accomplishment of endeavors are important tools that children employ in learning.

Using History to Analyze the Learning by Observing and Pitching In Practices of Contemporary Mesoamerican Societies.

The analysis of Indigenous learning practices in Mexico and the United States typically relies on ethnography, oral history, and participant observation as the methodology for understanding the socialization processes of Mesoamerican societies. In this chapter, we consider the importance of using historical analysis as an added methodology for understanding the Indigenous learning practices by considering three case studies of Indigenous communities in Mexico, where a consideration of historical patterns have proven fruitful for understanding the contemporary Learning by Observing and Pitching In (LOPI) practices. These communities include the Nahua people of the state of Puebla, the P'urhépecha communities of the state of Michoacán, and the Nahua people of the Texcoco area to the southeast of Mexico City. We conclude that a consideration of the cultural patterns that have developed in Mesoamerican societies across time would benefit contemporary researchers as one component of their LOPI research.