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The text examines the connections and intersections that exist among the three topics set out in the title. First, the logic of extractivist practices as the dominant expression of the accumulation model of this time, its effects on territories and ways of life, and the intense process of hybridization of a nature exiled from social processes (Whatmore, 2002). Second, the construction of a ‘single world’ and the dispossession of relational geographies; Finally, the conflicts of valuation about these natures, understood according to this reading key, as part of opposing political ontologies exercised by the different actors who take an active part in them. [ABSTRACT FROM AUTHOR]

The past two decades saw a growing attention to the role of design for the geography of education and simultaneously shifted architectural attention towards the understanding of different forms of pedagogy. Yet, careful empirical engagements with the material architecture of contemporary school buildings and the experiences they mediate are still scarce or missing. Focussing on how mechanisms of control are imagined and practiced in the design and use of school buildings, this article fleshes out a picture of the performative spatial machinery of schools. It will do so drawing on designers' accounts, plans and visions for a Building Schools for the Future (BSF) building in Liverpool, UK and on accounts of the experiences of different school dwellers. Overcoming the dualist understanding of education as an activity that happens in objective frames of learning (the static architecture of the schools) or the subjective interpretations of users (the perception of teachers and students), we trace specific practices of 'dwelling' in the school building and identify architectural and designerly techniques for modulating control. Instead of dissipating or reducing control, or merely re-producing the classic forms of power, this versatile and porous type of architecture, we argue, multiplies and diversifies the forms of 'polycentric' control exercised through various intersecting lines of sight and sound. [ABSTRACT FROM AUTHOR]

El texto examina las conexiones e intersecciones que existen entre los tres tópicos enunciados en el título. Por un lado, la lógica de las prácticas extractivistas como expresión dominante del modelo de acumulación de este tiempo, sus efectos sobre los territorios y las formas de vida y el intenso proceso de hibridación de una naturaleza exiliada de los procesos sociales (Whatmore, 2002); por otro lado, la construcción de un “mundo único” y la desposesión de las geografías relacionales. Y finalmente, los conflictos de valoración acerca de esas naturalezas, entendidas según esta clave de lectura, como parte de ontologías políticas contrapuestas ejercidas por los diferentes actores que hacen parte activa en ellos. Este artículo condensa en lo sustantivo una versión abreviada de la Conferencia de apertura en el IX Congreso Nacional de Geografía de Universidades Públicas, con el mismo título, presentada por la autora en la Universidad de Buenos Aires en noviembre de 2023.

En este artículo planteo que, grosso modo, la industria conservacionista y el correspondiente establecimiento y administración de Áreas Naturales Protegidas, a pesar de sus múltiples intentos de flexibilización y renovación de las últimas décadas, no ha podido y será muy difícil que realmente logre compaginarse con los modos y mundos de vida de una gran mayoría de pueblos originarios y comunidades campesinas de América Latina. En consecuencia, comienza a amalgamarse una búsqueda creciente y colectiva por parte de los propios pueblos y comunidades, en sinergia con organizaciones civiles y la militancia académica, para articular procesos de reterritorialización, formación discursiva y contra-gubernamentalidad que aquí traduzco académicamente como ‘post conservación’ territorial. A partir de más de una década de experiencia etnográfica en pueblos y comunidades inmersas en dinámicas de conservación, del escrutinio académico y del análisis secundario de casos en el subcontinente, observo cuatro pilares centrales en la post conservación de los territorios indígenas y campesinos: (i) legados bioculturales, (ii) bases ontológicas relacionales de interexistencia, (iii) defensas legales, y (iv) búsquedas de autonomías relativas. Después de desarrollar conceptualmente e ilustrar empíricamente dichos pilares constitutivitos a partir de casos en México y en Guatemala, concluyo reflexionando de qué manera los pueblos originarios y las comunidades campesinas movilizadas de América Latina pueden representar una fractura y frontera, desde el Sur Global, para poner en entredicho los intentos impositivos y cuantitativos de ampliar el sistema de Áreas Naturales Protegidas a una tercera parte de las superficies terrestres y los océanos del planeta.

The cleanliness, mobility and quality of urban air has regained political legibility in debates on post-pandemic cities. To contextualize the political and epistemological significance of air in urban contexts, we suggest looking at the under-researched experience of premodern cities and bodies, how they developed a complex ecological imagination and solutions guided by findings from Hippocratic-Galenic medicine. While we do not romanticize these efforts, we argue that they represent an overlooked archive through which the post-Enlightenment mechanization, securitization and abstraction of air can be challenged. Turning to recent findings from both more-than-human thinking and microbiology as applied to air (aerobiome), we acknowledge that microbiome science is a result of laboratory science; however, we argue that findings from microbiome science point to a reanimation of air as something that cannot be fully instrumentalized or securitized as in modernistic programs of biopolitical control. By drawing on the on the experience of the Hippocratic tradition as a catalyst and a proxy for wider ontologies of flows and corporeal porosity across the Eurasian landmass, we suggest arriving at an affirmative reconceptualization of human-environment entanglement based on notions of permeability and a non-binary ontology of flows. This more-than-human approach may not only complicate the alleged simplistic view of the "West" as a dualistic monolith but act also as bridge and companion to Indigenous and Southern ontologies and experiences of life, non-life, matter and nature. [ABSTRACT FROM AUTHOR]

The following article maintains a constant discussion between relational ontologies, local Aymara ontologies, based on ethnographic data collected in recent years. The ambiguity of the Aymara term khanapa, which designates tutelary beings and at the same time cosmic places, is intervened from the home altar, domestic space in which one catholic image is present, which refer us to a place where part of my ancestry comes from. The relationships with these being based on correspondence that allow us to perceive the landscape as something alive or vivified, are portrayed in the festivities dedicated to these images in the town of Peñas. On the other hand, these relationships allow us to appreciate the transformations that took place with this being that we are dealing with in this article until she took the form that composes the altar of the house. [ABSTRACT FROM AUTHOR]

Copyright of Revista Espanola de Antropologia Americana is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Desde un nuevo método que aquí defino como hermenéutica de las ontologías relacionales, analizo los efectos de las prácticas ecogenoetnocidas en las comunidades negras del Consejo Comunitario de la Parte Alta y Media de la Cuenca del Río Dagua (zona rural de buenaventura-Colombia) en la transformación de su relación con el territorio y la producción de las nuevas subjetividades negras, en el marco del conflicto armado en Colombia. Todo ello desde la perspectiva antirracista, decolonial y biocéntrica de la biocolonialidad. El propósito es brindar algunos elementos analíticos y metodológicos para pensar las afro-reparaciones y aportar con ello a dicho campo, así como al de la justicia ecológica y las demandas de reparación de dicho Consejo.

This paper analyzes the incommensurable and incommensurable nature of subalternity, which materializes a position without an identity whose intelligibility is complex, especially when we try to access the configurations of its ontopolitical schema. Subalternity constructs a binary opposition to the nation-state. It is necessary to fight for the production of new criteria of legibility of the educational and cultural subject. This problem is reduced to an obstruction in its ontopolitical and existential rules of intelligibility of a wide constellation of specific heterogeneous groups amalgamated through political, structural, relational, contingent and historical issues that determine their units of cultural legibility. The method employed is that of critical documentary review, organizing a critical corpus of review works derived from intercultural studies, subalternity and postcoloniality. Each of them are key to promote other types of epistemological performances in this regard. Among the main findings and conclusions, we note that subalternity documents a deeper methodological problem: we do not know exactly what the cultural and political agency of such groups consists of. The only thing we should not forget is that we, educators, are at the service of subaltern groups, our task is to learn from their environment, to become a disciple of their cultural space. [ABSTRACT FROM AUTHOR]

Objetivo/contexto: en este artículo propongo analizar los bultos sagrados y el concepto de envoltura entre los mayas, a partir del uso del marco teórico ontológico presente en la antropología y la arqueología. Se presentan dos ejemplos de una posibilidad de tal enfoque para el estudio de los envoltorios de tejido presentes en los territorios maya y mesoamericano, desde el concepto de ontologías relacionales y por medio de concepciones y teorías nativas. Con esto, se busca definir conceptualmente los envoltorios ceremoniales a partir de nociones del propio pensamiento maya. Metodología: con un análisis de datos etnográficos, se reflexionará sobre las nociones pixan (ánimas, esencias) y pix (envolver algo) para poder acercarse al concepto de envoltura que define a los bultos ceremoniales. Así, los dos casos que ejemplifican tales reflexiones son el bulto Martín, patrono y protector de una comunidad tz’utujil del lago Santiago Atitlán en Guatemala, y la imagen de un bulto ceremonial en una escena de entronización en el Tablero del Palacio de Palenque en Chiapas, México. Conclusiones: con los ejemplos presentados, se propone pensar las envolturas como elementos que protegen y dan una materialidad a los pixanes del mundo del más allá cuando están presentes en el mundo ordinario. De esta manera, los envoltorios funcionan como un cuerpo para otra forma de existencia, en el primer caso, y como un elemento de protección a objetos poderosos que origina un campo relacional entre los artefactos en conjunto, en el segundo. Originalidad: se espera con esta reflexión inicial contribuir a la discusión sobre el uso del marco teórico ontológico en el estudio de materiales arqueológicos y etnográficos en el territorio maya, a partir de reflexiones sobre conceptos propios de estos pueblos.

Copyright of Praxis Pedagogica is the property of Corporacion Universitaria Minuto de Dios and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Objective/context: In this article I propose to analyze the sacred wrappings and the concept of wrapping among the Maya, based on the use of the ontological theoretical framework present in anthropology and archaeology. Two examples of a possibility of such an approach are presented for the study of the textile wrappings present in the Mayan and Mesoamerican territories, from the concept of relational ontologies and by means of native conceptions and theories. With this, we seek to conceptually define the ceremonial bundles based on notions of Mayan thought itself. Methodology: based on an analysis of ethnographic data, I reflect on the notions of pixan (souls) and pix (wrapping something) in order to approach the concept of wrapping that defines ceremonial bundles. Thus, the two cases that exemplify such reflections are the Martín Bundle, patron and protector of a Tz'utujil community of Lake Santiago Atitlán in Guatemala, and the image of a ceremonial bundle in a scene of enthronement in the Tablero del Palacio de Palenque in Chiapas, Mexico. Conclusions: With the examples presented, I propose to think of the bundles as elements that protect and give a materiality to the pixanes of the other world when they are present in the ordinary world. As such, the wrapping would function as a body for another form of existence in the first example, and as an element of protection for powerful objects, which ends up breeding a relational field between such artifacts as a whole, as presented in the second case. Originality: I hope with this initial reflection to contribute to a discussion about the use of the ontological theoretical framework in the study of archaeological and ethnographic materials in the Mayan area, based on reflections on concepts proper to these peoples. [ABSTRACT FROM AUTHOR]

El marco teórico de las Epistemologías del Sur fue propuesto por Boaventura de Sousa Santos como una vía para reconocer la diversidad de formas de entender el mundo y dar sentido a la existencia por parte de diferentes habitantes del planeta. Trabajando sobre este marco el presente artículo describe el concepto de ontologías relacionales, ilustrando otro tipo de herramientas teóricas para quienes ya no quieren ser cómplices del silenciamiento de los saberes y experiencias populares por parte de la globalización eurocéntrica. Frente a la idea monolítica de «Mundo» o «Universo», este texto plantea la transición hacia la inspiración zapatista de «Mundos donde quepan muchos mundos» o «Pluriverso». El texto se ilustra sobre algunos ejemplos de reacciones indígenas hacia la extracción minera, que no solo implican ocupación física sino también ocupación ontológica de los territorios. El artículo realiza a su vez el planteamiento de que los saberes derivados a través de las Epistemologías del Sur ofrecen mayor profundidad que los saberes hasta ahora surgidos en el ámbito académico en el contexto de la transformación social.

El presente trabajo se sitúa en el debate epistemológico-ontológico en psicología y su relación con la racionalidad moderna. Se propone un esquema analítico que permite cartografiar las principales escuelas psicológicas para mostrar el predominio de la corriente idealista como fundamento. Se discute el problema teórico del reduccionismo subjetivista, individualista y del solipsismo filosófico, estrechamente relacionado a la idea abstracta de sujeto, la pretensión de universalidad de las teorías, y su énfasis en la categoría de “tiempo”. Este programa moderno de producción de teorías ha decantado en complejos mecanismos de colonialismo intelectual y dogmatismos que desconocen las condiciones de producción cultural y de base territorial de las teorías. Se propone un enfoque crítico que retoma las ontologías relacionales, la inclusión de la categoría de “espacio” y del materialismo dialéctico para situar la producción de conocimientos en psicología desde y para América Latina.

Copyright of Revista Mexicana de Sociología is the property of Universidad Nacional Autonoma de Mexico and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Analisam-se as relações entre cidadania e ambiente na América Latina. Prevalece uma postura clássica da cidadania na qual se enfatizam os direitos em que a temática ambiental é, portanto, incorporada como direito de terceira geração. No entanto, a cidadania enfrenta limitações que se traduzem em problemas como uma débil cobertura dos direitos pela qualidade ambiental, além de explicar muitos conflitos ambientais. Parte desses problemas tem sua origem nas reformas de mercado, que promoveram uma concepção de cidadania mínima, e na mercantilização da gestão ambiental. Atualmente, a idéia de uma cidadania ambiental convencional enfrenta muitas resistências: sua cobertura territorial é incompleta e há dificuldades em aceitar a multiculturalidade. Apresenta-se o conceito de metacidadania ecológica para aquelas posturas a partir das quais se elabora outra concepção de cidadania e cuja abordagem ambiental é mais profunda. A diversidade dessas metacidadanias é ilustrada por dois casos distintos: uma sendo a cidadania ecológica baseada em obrigações derivadas da apropriação desigual do espaço ambiental global; a outra sendo a proposta da florestania no Acre (Brasil) como construção de comunidades políticas que mantêm estreitas relações com os ecossistemas locais. Essas metacidadanias implicam uma crítica à modernidade e se desenrolam em múltiplas dimensões, destacando-se suas expressões territoriais; ademais, exigem incorporar o conceito de ontologias relacionais para aceitar outras formas de interação social e ambiental, superando a dualidade entre o humano e a Natureza. A revisão conclui enfatizando a importância da concepção clássica de cidadania ambiental, especialmente por seu papel na gestão e na política ambiental atual; entretanto, alerta para esta que deve permitir, e alentar, o surgimento e o fortalecimento de novas metacidadanias ecológicas.

This article makes the case for addressing nonhumans as actors in geopolitical processes such as boundary making and enforcement. The challenge of this line of argumentation is to account for nonhumans as actors without enacting dualistic ontologies that locate the natural and social in separate realms. To address this methodological challenge, I present a posthumanist political ecology. I elaborate my argument and methodological approach in relation to my research on the environmental dimensions of U.S. border security. Specifically, I examine how deserts, rivers, Tamaulipan Thornscrub, and cats inflect, disrupt, and obstruct the daily practices of boundary enforcement, leading state actors to call for more funding, infrastructure, boots on the ground, and surveillance technology. As my research illustrates, taking nonhumans seriously as actors alters explanations for the escalation of U.S. enforcement strategies. [ABSTRACT FROM AUTHOR]