Administrative processes and organizational culture of the Emberá Katío indigenous people of the municipality of Pueblo Rico (Risaralda, Colombia)

Abstract

This research article addresses issues related to rural development in indigenous communities. The proposed general objective was to describe the implementation of administrative processes with the Organizational Culture of the Emberá Katío indigenous communities located in Iumadé, Guayabal and Bichubara, of the Emberá Chamí Unified Reservation (left bank of the San Juan River), located in the municipality of Pueblo Rico (Risaralda). Method: Due to logistical difficulties and displacement processes, a case study was designed, using quantitative and qualitative techniques. Results: This study not probability, exploratory determined that in the daily life of the communities are processes underlying administrative, highlighting administrative problems, structural and exogenous communities, which in turn generate the multidimensional poverty index is high, these deficiencies are linked to the low educational level of the population not only in general but framed to members of the organizational structure that make up each of the governments. Furthermore, it is noted that the surveyed population within a gap inequality mediated gender and age has been being operated gradually, but still exists. It is noted that in terms of development planning, control and the free development of the organizational structure of the communities studied there is a problem that is little differential treatment and the absence of an ethnic approach in solving problems, seeking the imposition of the hegemonic vision of the feelings and needs of communities governed from the central level of the Western government many times. Discussions: A cooperative spirit derived from the indigenous people's cosmovision was found, which constitutes an advantage for the communities to find better attention to their needs. Conclusions: In collaborative work between the traditional indigenous authorities with the institutional authorities of the state, a fluid dialogue was established, which facilitated the interaction between the two worldviews, identifying points in common, differences, proposing concerted solutions that guarantee the dignity and autonomy of the indigenous communities located in the study area.