**6.1. Description of the MODIEM model**

to maintain a communication with the dominant social environment, which mainly motivates young members of the ethnic group to make use of ICT through Internet applications, such as

The construction of knowledge is based on a vicarious learning, in this respect, reaffirms the position of Bandura [25], noting that the group of children and adolescents has the capacity for attention and retention, which leads to social learning in an immediate, unconscious and without the need for a process of practice and knowledge development. The theory gives importance to the symbolic and vicarious learning processes (observational or imitation). Thus, considering that Mixtec language is one of the main symbols of the culture of the ethnic group, the use of ICT through mobile technology acquires relevance in the process of communication of the Mixtecos. The cultural development of the Ñuu Savi people, originated by technological influence, is manifested by holding dialogues in their native language (Mixteco), through the mobile phone as an instrument of communication. It should be emphasized that the Mixteco language is tonal; therefore, the ease of sending voice messages strengthens the preservation of the language. For text messages in their native language, there is still a barrier, mainly for two reasons: for the few Mixtecos with knowledge of the morphosyntax of their language, not having technological tools that facilitate writing complicates the development of their texts; and in the most common case, the writing of their own language is unknown. In this way, the use of the technological devices modifies the behavior of the ethnic group, their vision of the world, the time allocated for the use of the physical space which is now shared with the cyberspace on the Internet. Today, when people carry out their work, but they carry their cell phones and hearing aids all the time. The factor of the communication without geographical barriers (mobile technology) constitutes the essence of their daily lives (**Figure 4**). For this reason, its sociocultural system is influenced by affecting its behavior, its

Facebook, Twitter, YouTube, among others.

12 Indigenous People

way of being, the way of thinking, and of seeing things.

**Figure 4.** Police in wireless-mediated communication from CLC.

In the study group, the main variables in the identification of ethnic social structure are migration, culture, schooling and poverty, as can be seen in the base of the stem of the royal palm (**Figure 5**). Also, each of the variables shows the factors that impact on their development and

**Figure 5.** Model palm tree for the development and inclusion of ethnic minorities.

quality of life, as mentioned earlier. Although these factors are not exclusive to an ethnic minority group, in this study they were a constant in the diagnosis of the 11 communities studied: El Molino, San Francisco el Chico, San Francisco Yosucuta, San Jerónimo Silacayoapilla, San Pedro and San Pablo Tequixtepec, Santa Maria Camotlan, Santa Maria Chachoapam, Santa Rosa, Santos Reyes Yucuna, Saucitlan de Morelos, and Villa de Tamazulapan del Progreso.

The crown of leaves that forms the top of the palm is composed of branches representing six circles in red: inclusion and educational equity, development, safety and well-being, collaboration environment, ecosystem sustainability, and cultural values. The circles represent the strategic dimensions that have been identified as priorities for fostering actions that reduce the digital divide and promote social inclusion. Thus, for each dimension, there are a number of influential factors in the process. The following describes the dimensional circles that concentrate the relevant factors in the context sociocultural of the Nuu Savi people.
