The region known as South America was divided into different independents’ nations after European colonisation (Nahuelpán et al., 2019; Diaz Polanco & Rayas, 2019). The formation of these nations resulted in the separation of some Indigenous groups. Indigenous peoples were compelled to pay tribute and collaborate with the colonisers (Diaz Polanco & Rayas, 2019). Indigenous peoples were declared citizens after the nineteenth century, but it was not until 1990 that their rights were recognised (Samson & Giroux, 2016). Indigenous groups left their traditional lands and migrated to large cities due to inadequate policies and social conditions. Their relocation impacted the conservation and protection of their traditional knowledge and culture. As a result, Latin American countries enacted Indigenous Laws to protect indigenous groups. These laws also impacted on the development of educational policies. In Chile, for example, the Indigenous Law (Ministry of Planning and Cooperation of Chile, 2017) advised that Indigenous culture should be incorporated into the learning process (Williamson, 2004). Nevertheless, scholars around the globe suggest that the Western model of Latin American education is damaging Indigenous traditions (Baeza, 2021, Ortiz, 2009; Poblete, 2003; World Bank, 2015). Currently, educational policies still do not consider the Indigenous experiences and vision of colonisation (McKinley & Smith, 2019).

The understanding of Indigenous perceptions could significantly improve teaching practice in local schools (Baeza, 2021). Particularly in rural areas where the Indigenous population is high, families are crucial in supporting teachers (Kline et al., 2013). Improving parents’ community engagement has substantial benefits. Firstly, family’s engagement increases Indigenous children retention at schools (Anderson & White, 2011). Second, it reduces teachers’ classroom isolation (Gonzalez, Moll & Amantti, 2005). Finally, as a result of interactions between Indigenous families and school staff, the community becomes more prosperous and peaceful, contributing to improved learning outcomes (Anderson & White, 2011; Harrison & Sellwood, 2016).

In order to connect Indigenous communities and schools, some colonised countries like Australia and Chile have incorporated an Aboriginal Education Worker or Traditional Educator into the classroom. A traditional educator is a member of the local Indigenous families who supports Indigenous students' learning by passing on local knowledge (Harrison & Sellwood, 2016). Similarly, countries such as Colombia and Guatemala have given families some agency in their school decisions. For example, a school meeting may be held to inform about the agricultural schedule (McEwan, 2008). There is a lack of studies related to Indigenous communities' vision regarding school. Nevertheless, contributing to social justice research, this paper explores community engagement, the relationship between Indigenous families and teachers, and the experience of the traditional educator in the context of Indigenous communities in the Atacama Desert of Chile. By listening to the voices of Indigenous people this paper answered the question: How do Indigenous people and teachers perceive incorporating Indigenous knowledge and traditions into local schools? 

This study adopted a Postcolonial Indigenous approach that emphasises the significance of traditional knowledge in identifying relevant solutions to local issues, especially for minorities who have suffered from the effects of colonisation (Chilisa, 2012). The interaction and incorporation of Indigenous knowledge in research that promotes social justice are crucial (Chilisa, 2012; Singh & Major, 2017; Smith, 2012). This research highlighted Indigenous Peoples’ voices, respects their perceptions, traditions and protocols. Furthermore, as a right-based study, this study recognises the Declaration on the Rights of Indigenous Peoples (United Nations, 2008) acknowledging that the preservation of Indigenous traditions is critical in developing a rich culturally diverse society.

The primary goal of this qualitative study is to highlight the voice of historically and systematically oppressed minorities impacted by the consequences of colonialism. This research employs a decolonising rights-based approach (Chilisa, 2012; Nakata, 2014; Rigney, 1999; Smith, 2012). This approach aims to decolonise existing methodologies by incorporating local Indigenous knowledge into research and improving the minorities quality of life. Conducting a study with decolonising methodology requires a critical understanding of the research and the inclusion of local people and their voices (Chilisa, 2012; Smith, 2012). This methodology is "culturally appropriate, respectful, honouring, and careful of local people" (Datta, 2018, p.21) for conducting collaborative Indigenous and Western research. To accomplish the aim, three methods of data production were used. First, semi-structured face-to-face interviews with local Indigenous people were the primary source of data collection. Furthermore, life-story interviews were crucial to collect information about the perception of Indigenous members regarding teaching. Finally, field notes were used to register informal conversations with the participants and other observations during the data generation process. Accordingly, data analysis included interview transcriptions, examination using open coding, categories, members checking, and focused analysis. This research was carried out in the remote Atacama Desert of Chile. Eight small Indigenous communities live in the Atacama Desert. In addition, local rural schools serve nearly 1,300 students, most of whom are Atacameños or Lican Antai (Chilean National Institute of Statistics, 2017; Ministry of Education of Chile, 2020). The voices of ten participants were included in this research: Five Elders and community members of Atacameños Peoples, and five teachers at the local schools. Participants were recruited using snowball sampling, which is highly recommended to gain participants engagement when researching in an Indigenous context (Braun et al., 2013; Chilisa, 2012; Wilson, 2007). Spanish was used for interviewing and analysis, the official language of participants, and the researcher. Language plays an essential role in understanding participants' assumptions, which can aid in coding (Charmaz, 2012). This research is part of the critical interpretative project "Indigenous education in rural and remote areas in Chile: Exploring teachers and community experiences". One of the aims of this project is to understand teachers' experiences working in Indigenous isolated areas and to know the perceptions of Indigenous community members about teaching. The Queensland University of Technology funded this project through a Research Training Program.

This research disclosed Indigenous perceptions about the advantages and disadvantages of local community engagement with schools. For instance, they perceive that the collaboration of Indigenous families could lead to school structure improvement and local funding. They also realise that community engagement could improve teachers' involvement. Nevertheless, participants also advised that working collaboratively with the local community could cause school decisions tensions between teachers and parents. On the other hand, teachers recognise the benefit of having an Indigenous ally who supports their teaching and help to understand the local tradition. However, Indigenous participants perceive those teachers lack interest in working collaboratively. Finally, according to the findings of this study, traditional educators are not valued by the local community. They lack guidelines and teaching resources, are paid poorly, and work isolated. On the other hand, the traditional educator is a successful initiative in some schools when they collaborate with the locals (Harrison & Sellwood, 2016). However, other community members could incorporate local knowledge by building partnering by creating different positions at the schools. Building a partnership takes time, but it also necessitates expertise and understanding of the community's perception of their school. The findings of this chapter agreed with research that suggested initiatives to link the school with the community (Anderson & White, 2011; Harrison & Sellwood, 2018). However, one novel and an unexpected situation arose due to the research findings. Most educators in schools are non-Indigenous, and while there are some Atacameños teachers, they do not want to teach in their community schools. There appears to be a lack of work incentives, and Indigenous educators prefer to avoid possible conflicts with other Indigenous members. These findings are somewhat discouraging and call for a reconsideration of existing policies and motivations for educators, which require further investigation.

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