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This article presents the operative worldview of a multicultural community in the department of Antioquia regarding the plants and animals present in their environment. It aims to offer a significance that determines the customs and traditions maintained by its inhabitants, transcending mere educational content. This makes it necessary to include this knowledge in the reconstruction of the natural sciences curriculum, thus allowing the conservation of these worldviews and lifestyles. The study is qualitative in nature and employs the ethnographic method, as well as instruments such as the dialogue of knowledge, social mapping, and discussion groups. These instruments allowed for the characterization of different human groups with their own cultural identities, understanding the meaning attributed to the actions of animals and plants that encompass numerous ancestral knowledge, and establishing the pathway to restructure the natural sciences curriculum based on the obtained data. This information has laid the foundations to promote an intercultural and environmental education that seeks the care and conservation of local species, as well as the transmission of ancestral knowledge from one generation to next. [ABSTRACT FROM AUTHOR]

Copyright of Medicina Naturista is the property of Sociedad Europea de Medicina Naturista Clasica (Seccion Espanola) 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.)

For the wayuu, the territory is the space of interaction between the earthly and the divine, it is the place of sustenance and development of the being, where the most important events and happenings of life occur, it is the place where the principle and end of human life confront. The article focuses on analyzing the thinking of the wayuu being about the territory, the way in which it relates to its environment and the different representations that are generated from the wayuu worldview and mythology. The article is based on the review of primary and secondary sources of information, taking the analysis of a case study as the basis. In the wayuu culture, the movement of animals from one place to another restriction is a symbol of reciprocity and shows that in some circumstance's community boundaries are marked by values that preserve the common welfare between communities of the same ethnic group. We highlight the importance of understanding the incidence of values, norms, customs, and beliefs on the occupation and use of cultural territory. [ABSTRACT FROM AUTHOR]

The milpa is an agricultural system that encompasses practices, beliefs and local knowledge built over the years. We reflect on the incidence of land use change in the different activities and processes that are interwoven in the milpa as a unit of study through a literature review on the subject, in the northwestern area of the State of Mexico, Mexico. Traditional agricultural practices, a wide diversity of weeds with different uses, a diverse local gastronomy and associated rituals were identified. Finally, we analyze on how land use change affects the knowledge and practices related to this agricultural system. [ABSTRACT FROM AUTHOR]

Amid worldview studies of the two last decades in Highland Chiapas and Guatemala, the book Yatsil. Life, environment, and person in tojol-ab'al worldview (2022) resolves an important lack related to tojol-ab'al people. It centers the text on the worldview notions about humanity, environment, the living and life, as well as analyzing the correspondent linguistic categories. This text reviews the aforementioned book. [ABSTRACT FROM AUTHOR]

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This article takes up a chapter of the thesis defended in the year 2022 to approve the Doctorate in Education at the National University of Comahue in Argentina. I narrate a scene in an urban school classroom whose population is mapuche and non- mapuche boys and girls, where a non-mapuche teacher teaches a subject of natural sciences that is in opposition to the knowledge of a mapuche child. From it, I analyze the subjugation of the right to preserve culture and maintain the worldview of native peoples. This right is denied by the dominant culture that is expressed in the Argentine state school which does not grant validity to the knowledge of the pre-existing peoples to the constitution of the national state, making it invisible. I propose to analyze this situation from the political, institutional and subjective experiential dimensions with the intention of making a contribution to the praxis claiming the rights of native peoples, from a decolonial perspective located in the South of this continent. [ABSTRACT FROM AUTHOR]

Objective: To identify in the approaches in the scientific literature under which the study of sustainability in tourism has been approached with the purpose of revealing the scope and limitations in its understanding and possibilities of intervention in the destinations in which this activity is practiced. Methodology: Documentary review of articles between 2018 and 2023 in the repository of the Scientific Information System Network of Scientific Journals of Latin America, the Caribbean, Spain, and Portugal (Redalyc); in journals included in the SCImago Journal & Country Rank index and on the SpringerLink platform. Results: The economic approach to sustainability in tourism is predominant; in contrast, the cosmovision of communities in their society-nature relationship as a contributor to sustainability has been scarcely studied. Limitations: The hegemonic approach to tourism perpetuates the inclusion of communities for purely economic purposes under a sustainable discourse. Conclusions: It is necessary to reinforce this line of research as part of the cultural dimension, which delves into the human-nature understanding and which, in empirical terms, favors the integration of communities in tourism strategies with sustainable purposes. [ABSTRACT FROM AUTHOR]

Corporate social responsibility (CSR) is presented as a company ethical framework to account for the consequences of its activity and more specifically considering environmental, social and governing (ESG) dimensions. However, these principles are framed in sociocultural, economic and managerial references that are not always shared by the parties involved. Given this approach, the conflict surrounding the Conga mining project is examined from a CSR and Public Relations (PR) perspective, using Actor-Network Theory (ANT) to enrich PR theories and overcome limitations of the Stakeholder Theory (ST). Their worldview is based on a holistic conception of the world with Pachamama as the central figure representing the earth, thanks to which they live. Other important characteristics of their idiosyncrasy are (Morales, 2010): the circularity of time; a socio-economic and sociocultural organisation in ayllus that allow them to put into practice the key principles for society of solidarity, redistribution and reciprocity; an understanding of the earth, the sun and water as deities; water as an effective mediator between society and the supernatural. In 2010, the people of Cajamarca, still owners of one of the most important gold riches on the planet, confronted the Newmont Mining Corporation, one of the most important and powerful gold mining companies in the world. After the presentation of their Conga mining project Environmental Impact Study in Peru, which aimed to give the green light to the exploitation of gold in the Peruvian highlands. Despite strong criticism from local authorities and organisations, the study received governmental approval. This triggered a conflict that involved protests, road blockades, emergencies, and deaths. Given the unfavorable sociopolitical environment, to say the least, in 2016, Newmont withdrew, from the project. Through a qualitative approach and explanatory scope, this research improves CSR and stakeholder approaches with the introduction of Actor Network Theory to broaden public relations ability to take into account a cross-cultural ontology of the world. To this end, more than 100 documentary sources were systematically examined and coded after sifting through more than 2000 documents located via a hegemonic search engine or directly from institutional websites from involved Peruvian organisations, NGOs, etc. Repetitive documents and documents that were not focused sources of information were ignored. Scientific articles (32), papers and reports (17), newspapers and magazines (46) as well as documentaries or YouTube interviews (5) covering the period from 2008 to 2020 have been included in this study. The first key elements of Actor-Network Theory (ANT) were used as a heuristic grid. First, a thorough context analysis was carried out, followed by the attribution of discursive positionnings and their encompassing problematization, their obligatory passage points, spokespersons, problematisation, interressement, enrolment, and mobilization. This case is presented as a paradigmatic example of a conflict where CSR needs to go beyond conventional public relations. This case illustrates how, despite the principled benevolence of CSR and Stakeholder Theory, these fail to integrate cultural visions that are not capitalist and anthropocentric. In this context, a critical analysis based on the sociology of translation is proposed to consider each actor world ontology of the world, which entails taking into account different cosmogonies with their respective axiological frameworks and recognition of nonhuman entities. This paper highlights the importance of communication management between actors and the use of a cooperative process, identifying spokespersons who act as translators to facilitate the convergence of interests. Through the analysis of the Conga case, communication limits between the socioeconomic thinking of Corporate Social Responsibility (CSR) and the Andean cosmovision become evident. This clash hinders the development of a cooperation network due to the lack of intercultural understanding and the difficulty to value the opinions of the stakeholders. The importance of communication management that is able to integrate worldviews and axiologies outside the modern and capitalist rationality of CSR is therefore underlined. [ABSTRACT FROM AUTHOR]

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Interest and reflection on the incidence of culture in the construction and reconfiguration of territories is currently growing. Within this field of analysis, religious manifestations and specifically pilgrimages and sacred places have played a central role in the anthropological investigation of the territorial phenomenon. This phenomenon has been the focus of my work in the last five years, a period in which I have conducted research with different socio-cultural groups in the state of Puebla, Mexico. The objective of this text is to ethnographically analyze a particular type of pilgrimage called the "bajadas" of the Virgin, as forms of symbolic appropriation that motivate the configuration and re-foundation of a devotional territory, around the Our Lady of Remedies Sanctuary, in the dual city of Cholula, Puebla, Mexico. This is a place whose historical, cultural, and religious significance has led to its designation as a sacred city. The bajadas are ritual marches on which the towns, neighborhoods and colonies of the Cholula region take the image of the venerated Virgin to their respective places of origin, to spread her power and protection. Methodologically, this research was based on ethnographic fieldwork. The text addresses the historical processes that gave rise to the re-sacralization of the sanctuary, the re-foundation of the territory resulting from the enthronement of the Virgin in a site of pre-Hispanic indigenous worship, and the courses of such pilgrimages as ritual practices that shape the territory. There is little research on pilgrimages and the Our Lady of Remedies Sanctuary in Cholula as devices that trace a historical and cultural territory, which is called devotional. This research is intended to provide elements of analysis for the ethnography of sanctuaries with a territorial approach in Latin America and particularly in Mexico. [ABSTRACT FROM AUTHOR]

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This essay aims to review the semantic potential of the central notions of Geography, exploring with their (re)conceptualization the capacity to communicate the rationality of those who evoke them, as well as the intentionality of the geographical object represented. Methodologically, critical hermeneutics is effective to access the social structure behind the traces of a regulated and commonly accepted geographic language without discussion, resulting in a necessary proposal, alternative to the dialectical treatment of space and place: the place-site dialectic, useful to demonstrate that in every representation there is ideology and worldview, as well as that in the production of space practices are imposed based on an idea of material and symbolic progress contrary to human progress. In the current context of cultural struggle, the sense that geographical representation acquires according to the use and meaning of terms places us in favor of one side or the other. The need for a critical essay of these characteristics is only such if we aspire to revive the value of a social, critical and emancipating Geography with respect to the principles and values that empty all geography of space and society. [ABSTRACT FROM AUTHOR]

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Copyright of Revista Latinoamericana de Estudios sobre Cuerpos, Emociones y Sociedad is the property of Revista Latinoamericana de Estudios sobre Cuerpos, Emociones y Sociedad 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.)

In this contribution, elements of the conception about water that the Chatinos of Oaxaca have are shown in order to locate the role of the worldview in the generation of knowledge and the differences that, based on it, exist between the perception of the geographical thing of the Chatinos and the prevailing scientific perception. The objective is to provide arguments to understand the problems involved in the dialogue of knowledge between two different worldviews. [ABSTRACT FROM AUTHOR]

This article derives from the research carried out during the master's studies, so it shows what is the worldview about the animal, from the West, the ancient Mesoamericans, the colonized people of Mexico and what is the heritage of the Zapotecs of the town of San Juan Yagila. Here you can find out why Western thought places the animal as an object that provides knowledge and why Zapotec thought places the animal as a subject capable of providing knowledge. It reflects then, part of the intangible knowledge that is learned from childhood in the Zapotec culture of the people of Yaxhil. [ABSTRACT FROM AUTHOR]

The aim of this document is to explore the construct of ecological rationality, highlighting the role of animals and plants in religious and organizational animist traits, in the traditional celebrations of the yoreme mayo ethnic group in southern Sonora. The eminently qualitative method examines such a construct in its expression as tropes, which are used in the communicative interaction that takes place in celebrations of this ethnic group. In this qualitative approach, a series of interviews were conducted with the main actors of such ceremonies. The results indicate that rationality, which emerged as sustenance in the ancestral vision of this social group, was intertwined between nature and religious mysticism, to the point of considering it as its own. The animals, plants, the river and its built utensils are used for their communicative interaction, revealed in the form of tropes in their stories and the lyrics of their songs, which serve as scaffolding in their ceremonial acts. Thus, the animist manifestations between prayers, musicians, dancers, and the entire brotherhood, expose an ecological rationality that brings them together, transcending even everyday rationality. [ABSTRACT FROM AUTHOR]

This present document addresses the teacher's representation from the "Escuela Normal Bilingue e Intercultural de Oaxaca" (ENBIO) about the worldview and the community knowledge of the native people of the state of Oaxaca, Mexico; with a perspective of community as a way of life-based on the principles of correspondence and respect for diversity. It is intended to identify and make visible the representations about their worldview, the knowledge, their sociocultural practices and its possible articulation with the academic knowledge addressed in the school and its educational practices, both built from different logics. The investigation is fundamental in the theory of the representations with the contributions from H. Lefebvre (2006) and on the decolonial pedagogy with the approaches of C. Walsh (2007). The work was done with a qualitative methodology with the contributions of U. Flick (2007) and interpretative with Erickson (1989). The questions to be asked are: What are the representations of the ENBIO teachers regarding their worldview and community knowledge? How can these different positions contribute to the construction of the spaces for intercultural and academic dialogue? If it is considered that both are relevant to building and implementing an education intercultural bilingual. [ABSTRACT FROM AUTHOR]

This article is the product of research and aims to analyze, from its different dimensions, Buen Vivir, from now on BV, characteristic of the life of the original peoples of Andean America, with the aim of disseminating and debating this way of inhabiting the world. Making use of documentary research and contrasting with the testimonies of indigenous people from Colombia and Guatemala, it is intended to understand this way of building society. The idea is defended that, in the face of the civilizing crisis of Western society, the BV constitutes a viable alternative to society. It is concluded that the BV radically questions the historical foundations of western development, based on a rational-instrumental, anthropocentric and economistic conception, to which the BV proposes a society that is built from biocentrism, indigenous ancestral values, the community and the balanced existence of all forms of life, and finally, a concern for the care of future generations. [ABSTRACT FROM AUTHOR]

The purpose of this study is to analyze the existence of an Andean neo-avant-garde in the Peruvian poetry, that could be characterized as the continuity and extension of the aesthetic and literary proposals as well as the worldview developed by the Andean avant-garde throughout the 1920s in Puno. From our point of view, in the works of poets as José Luis Ayala, Niel Palomino, and Washington Córdova Huamán, we observed a primacy of the visual imagination and the visual and tactile forms of writing of the Andean culture. For this reason, we propose that in the works of these poets, an aesthetic migration takes place, where the image and the poetry confront each other in an experimental form of writing. [ABSTRACT FROM AUTHOR]

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What role does language play in the process of building worldviews? To address this question, in the first section of this paper we will clarify what we mean by worldviews and how they differ, in our perspective, from cosmovisions. In a nutshell, we define worldviews as the biological interpretations agents create of the world around them and cosmovision the more general cultural-based reflections on it (which, of course, include also agents' worldviews). After presenting our definition for worldview, we will also present the multi-shaped viewpoint that frames our analysis, adopting three concepts that can help us explain how agents construct and develop their worldviews: saliences, pregnances, and abduction. While the notions of saliences and pregnances will explain how agents recognize anomalies in their worldview, the concept of abduction will help us discuss how they can learn to approach, explain, and use these anomalies to get new skills and abilities. This other point will lead us to discuss the role of language in this process, which will be describe as an artifact that permits the agent to use abduction to "normalize" and exploit anomalies, being now the ultimate artifact (for human agents) to build, develop, and update their worldviews. [ABSTRACT FROM AUTHOR]

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This paper describes the main characteristics of the Cholq'ij --the 260-day sacred calendar that has persisted in the Mayan highlands of Guatemala-- in relation to the therapeutic, ritual and symbolic elements of the Kaqchikel Mayan Medicine. We described the way in what the Mayan healers and shamans construct the diagnosis and treatment, either the way that they help to health maintenance. In that description, we emphasized the worldview and calendrical aspects that are underlie these practices. From a joint systematization exercise and in an inter epistemic dialogue, we tried to reflect the interests of ethnomedical specialists and write only the information that has been duly discerned and agreed upon. We analysed the procedures, practices and knowledge of Kaqchikel Maya Medicine that are based on the use, management and knowledge of the Cholq'ij calendar, as well as its relationship and reflection with the constitutive aspects of the Kaqchikel Maya Worldview. [ABSTRACT FROM AUTHOR]

It is time to reclaim C.G. Jung's vision of psychology as the foundational science upon which all sciences and institutions would be based, and as the discipline, theory, and practice necessary for fostering humanity's overall psychocultural development. Jung identified eight distinct 'types' of consciousness through which humankind engages its emerging psychological attitude. Jung's view of psychological development as hingeing on the differentiation of function-attitudes provides the means for understanding not only ourselves and each other, but our society as well. This paper offers an example of such an analysis by focusing on the current conflict within American political culture. The goal is as lofty as it is necessary: the operationalization of Jung's vision of psychology as the powerful influencer of human cultural evolution that it has the potential to be. The immediate goal is to instigate the first step toward this vision of Jung's 'complex psychology' by stimulating conversations among Jungians about how they can foster that vision, leading them towards taking up roles as 'citizen therapists', actively involved in their communities in cultivating greater empathy and the withdrawal of projections in the interest of furthering 'collective consciousness'. [ABSTRACT FROM AUTHOR]

The poetry of Vito Apüshana, recreates and celebrates the indigenous world where it comes from. There, life is linked to death and the connection with the ancestors maintains the order of a universe composed of several simultaneous and fluctuating dimensions. Starting from the principles of the Wayuu worldview, in this article we analyze how the author, represents through poetic language life as a path to death, an instance where existence is prolonged and returns to the ancestors. [ABSTRACT FROM AUTHOR]

This paper takes as reference the sociological ideology that is inferred from the essays of Mario Vargas Llosa. At the same time, that worldview that will be identified by the author will be explained and linked to The Time of the Hero. The objective of this confrontational work is to propose an epistemological organization based on the perception of the Peruvian writer and to appreciate how it is corroborated in one of his novels. For this, I have systematized the themes that the narrator reoccurs in extrapolating in his speech, which are related to the conception of Literature and human nature. These topics will be important for the reader to make a judgment about reality. [ABSTRACT FROM AUTHOR]

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This article responds to the intention of understanding the relationship of the black communities of the Colombian Pacific (Chocó) with nature, expressed in a set of symbolic and cultural representations, knowledge, practices and values, which guide their links and relationships with their ancestral territory, which denote a rational use and management of natural resources, derived from ontological, epistemological and ethical conceptions about nature, which, when mediated by teachinglearning processes (an ancestral environmental pedagogy), reveal the coexistence of cultural manifestations, attitudes and revealing behaviors of an environmental education and culture of the context of the Colombian Pacific. [ABSTRACT FROM AUTHOR]

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Relationships among visual signs, society and memory reveal the dominant cultural order in a given context as well as the causes that maintain it (influence and imposition) and the effects on the population where it occurs (alienation and cultural resilience). Therefore, it is possible to identify deeper social processes with a purely visual and symbolic reading. Visual signs (two-dimensional), in addition to configuring the way space is understood (three-dimensional), reflect social and political dynamics (the time factor). To have a more complete vision of the moment and context, it is necessary to interrelate art with sociology and history. In the specific case of al-Andalus, there is a turning point at which there are changes in visuality that are mainly reflected in writing (Arabic and Latin), the use of symbols (the Mudejar, the cross) and the organization of the spaces designated for art (temples, museums, exhibition halls); hence, these changes function as visual indexes of social dynamics that reach to the present day. The visual supports the social and vice versa, configuring and maintaining a certain worldview. If there is visual continuity, there is continuity in the social sphere. [ABSTRACT FROM AUTHOR]

This article aims to show the historical materiality experienced by the Apurinã people based on their cosmology. It asks, does the cosmology present in the group's mythical narratives register aspects of the Apurinã historicity? The article's hypothesis is that the Apurinã worldview, which places Apurinã as a "middle people," has its origin in historical immanence, and, as such, has experienced changes over time. Transforming into theological transcendence, this worldview has preserved traces of historicity that may help us to interpret the history of both the Apurinã people and the region they live in. The article is based on a specific bibliographic discussion and also uses primary sources and field observations. [ABSTRACT FROM AUTHOR]

Introduction This article presents advances of the doctoral thesis in Anthropology, research that considers the city of Olavarría (Buenos Aires, Argentina) as a study area where women who assume an indigenous identity (Mapuche) live and who are developing, as such, a active role in the community. Main objective In this framework, the main objective is to understand how Mapuche women appropriate, resignify, value the ancestral cultural legacy, recovering their experiences (past and current) around the Mapuche worldview. Method and technique This study is based on a qualitative approach from an ethnographic perspective, based on techniques such as the interview and participant observation, as well as the survey and analysis of documentary sources. Results Certain aspects of the ancestral cultural legacy related to ritual practices expressed in ceremonies and daily events are recovered to think about them from the ontological dimension of the sociocultural processes retaken by the interviewees. The main results allow us to reflect on circularity as a principle (spatial and temporal) and symbolism, the role of ceremonial and ritual practices for daily life and its re-signification in an urban context, the centrality of the link with the forces of the nature, among others. Conclusions The conclusions are aimed at thinking about the diversity of experiences lived from the reconstruction and reconnection with the ancestral and indigenous culture in the processes of identity formation. In this sense, the need arises to make her existence visible in these territories in an intersectional way in order to understand what it means to be an indigenous woman today from a situated approach. [ABSTRACT FROM AUTHOR]

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Dreams are a vehicle of communication between men, ancestors and gods, therefore, in the eastern region of the state of Hidalgo, Mexico, through dreams, ritual specialists, mayordomos of festivals and healers of the communities, they receive through dream experiences, powers and "commissions". Therefore, the meaning of dreams is a matter of vital importance for the restoration of health, it is the "word of the gods", and that cannot be ignored or disobeyed. [ABSTRACT FROM AUTHOR]

The objective of this article is to contextualize analytically and critically the emergence of Martin Heidegger's work, Being and Time. The peculiarity of the task in question will be that this contextualization, far from being constructed from exogenous data of this work, will be carried out from the analytical and critical considerations that Heidegger made explicit or allowed to glimpse in is it intended to show what happened around the epoch of the author in question, but also how his knowledge of the social, political and scientific problematics of his time contributed to the selection of his object of study and the issues to treat its proper treatment. [ABSTRACT FROM AUTHOR]

The search for an answer to the contemporary civilizational crisis, makes it necessary to examine recent proposals originated in Native American ideas about Good Living and forms of social responsibility based on an adequate relationship between human societies and nature. This document describes part of the traditional practices of the Mexican indigenous Totonac group in the municipality of Huehuetla, Puebla. Their holistic scientific approach to food production is highlighted, together with established complementarity relations between families and reciprocity towards spiritual entities. These are seen as crucial in maintaining harmony between a productive habitat and communal existence. Participant observation, systematical interviews and surveys were employed as the main methods which allowed the recognition of the sociocultural symbolisms with which the people of Huehuetla interpret their known world. Thus, Tapaxuwan Latamat (Life in Happiness), -the central notion of the Totonac life-, is described and is shown to be buttressed by the experience of coexisting, working, and celebrating the rituality inherent in Nature. This allows them to remain aware of the existence of a living and sacred territory, where even agricultural and livestock practices are exercised as relationships of coexistence and respect of humans with the entities that inhabit and care for the environment and safeguard their sustenance. [ABSTRACT FROM AUTHOR]

Unlike other disciplines, Graphic Design lacks criticism, which is reduced only to the description of the work, without an explanation of the relationships between the products and society. A critique model built is proposed in six stages: 1. Stage of functional judgment: indicates if the project accomplishes the objective of communication. 2. Stage of formal description: based on six variables: composition, illustration, geometric shapes, typography, color, and photography. 3. Stage of conceptual description: revision and valorization of three variables: aesthetics, innovation, and abstraction. 4. Stage of analysis of the relations between the product and society, and connections between each other. Determined by the mental structures from the critic. 5. Redaction process. 6. Diffusion process. If Graphic Design criticism is finalized, we may take another step in the creation of the Designer-scholar, who could take the position of an organic intellectual in the disciplines of Design. This proposal covers a need since there is no criticism of Graphic Design as such. It also enriches the designer's exegesis capacity, in addition to opening new lines of research in Design criticism. [ABSTRACT FROM AUTHOR]

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