Sistema Regional de Información
en línea para Revistas Científicas de América Latina,
el Caribe, España y Portugal

Desde su primera edición, PLURIVERSIDAD se ha convertido en un espacio autónomo y democrático, que responde a la naturaleza de la Universidad Ricardo Palma como institución sin fines de lucro, cuyo lema es formar ciudadanos para una cultura de paz.  En este sentido, nuestra revista expresa las expectativas de contribuir en el análisis crítico y en la evaluación de los problemas que afronta nuestra sociedad dentro del contexto histórico, económico, político y cultural de América Latina y el mundo.

The Sustainable Development and the Sustainable Development Goals, 2030 SDG, do not arise a real way out of the present civilizing crisis, the one that is taking place in more and more academic, social and politics scenarios. Therefore, the sustainable development speech so spread by the international organizations, government, transnational enterprises and some members from the civil society, only reflects a point of view called “appropriate politically”. This is the one promoting a variety of values and postulates inherit from a modern way of thinking aimed at overriding critical conscience of the people in relation to the real causes of that crisis. Among these causes, we can mention the system of the Wild Capitalism and its consequences that come from the exacerbated consumerism and the intensive exploitation of the natural resources. To that effect, beyond the sustainable development and its goals 2030, this sustainable proposal, as a real and independent alternative, aimed at configuring a new global reality on base of healthy and harmonic relations between human beings and, human beings and nature as recognizing themselves as part of it. Because of it, it is very important to unveil the theoretical and conceptual construction of the words “development” and “sustainable development” this through the historical, epistemological and discursive review.

Pachacámac es el sitio sagrado por antonomasia, el gran centro ceremonial localizado en un punto intermedio dentro de la costa de los Andes Centrales, en el valle de Lurín (Lima). Existen evidencias de cronistas y documentos etnohistóricos que han narrado más allá de sus formas, su organización y sus edificios; también sus mitos y rituales asociados (Rostworowski, 1992). Es el gran dios, el oráculo, que tiene la capacidad de pronosticar, de decir, de hablar, de comprender los sucesos y el devenir espacio-temporal (Curatola & Ziółkowski, 2008). Está asociado a lo nocturno y a las fuerzas telúricas. Arquitectónicamente, es el lugar recreado con una gran cantidad de edificios especializados, con interesantes trazados, con modelos arquitectónicos y tipologías que pueden enunciar códigos y símbolos sociales, edificios alegres, con colores, con pinturas, con ejes espaciales y lugares para los recorridos y celebraciones, es el espacio construido a través de largos procesos temporales que reflejarían cosmovisiones particulares y en donde lo trascendente parece inscribirse en esa relación consciente de la sociedad con los fenómenos naturales y la subsistencia: esa urgencia por conservar los recursos vitales, y de allí su sacralidad y el paisaje construido

A concept that grabs violence, conflict and racial discrimination is the idea of ​​“cholo o chola” (people with indigenous ancestry). A group of people who had a direct participation in society were chosen, such as a group of secondary school students. Due to their long process of continuous interrelation and permanent socialization in the classroom, it is possible to analyse and explain how these students observe in school the so-called ​​“cholo o chola” from the main personalities in the world of football, music, as well as in the Peruvian television comic programs. In fact, the reason was to relate social spaces that involve all media, where social actors are graphed in intercultural contexts, which at the same time, are characteristic of our ethnic-cultural diversity, but where also, racial discrimination and socio-cultural exclusion are still present. Fifth year high school students from two schools in Lima were interviewed. The first one in San Juan de Lurigancho and the other, in Villa María del Triunfo.

La Universidad constituye un motivo de estudio y reflexión permanente, por las condiciones cambiantes que en la actualidad presenta. Esta institución casi milenaria, ha respondido históricamente a la Iglesia, el Estado y ahora, al mercado. “(…) desde hace por lo menos tres décadas, las presiones provenientes de los gobiernos y de las fuerzas del mercado han vuelto más precarias la independencia institucional y la autonomía académica, de las que usualmente disfrutaron las organizaciones durante largas etapas de su dilatada trayectoria histórica”. (p.13). El estudio de su problemática desde una perspectiva más liberal y actual es el propósito de los autores. El libro esta divido en dos partes. La primera presenta tres capítulos sobre la educación desde tres vertientes teóricas. En primer lugar; una mirada liberal para una ciudadanía democrática y humana. Los autores desarrollan la idea de Martha Nussbaum desde la importancia del enfoque de capacidades. En segundo lugar, la propuesta de Howard Gardner, de valorar la diversidad humana y la complejidad de un aprendizaje significativo, sustentado en la teoría de las inteligencias múltiples. En tercer lugar, las propuestas de Edgar Morín, desde los siete saberes necesarios para la educación del futuro.

The elections held in 2016 to designate both the new president and the respective congressmen were the starting point for the application of semi-structured interviews that deepened the meaning of politics by the youth population in Lima. Through the university youth discourse reflections known at the time, the statements about politics and its necessary restoration have been detailed. The consulted university youth has an active participation around the institutional change of their respective university representatives, so they visualize a different and renewed policy. In summary, it is concluded that this is an avid approach to migrate towards new ways of redesigning politics in Peru.

Almost all the etiological myths of the Amazon confirm that birds play a fundamental role in the lives of the first settlers. These are powerful beings that can function in different spaces or ecological niches: the earth, the water and the sky. It was those who collaborated in obtaining the fire, “Pano”, in preserving life after the flood, fertilizing women when there were no men “Harakabut”, and, moreover, in the town that was “Takana”, they are responsible for choosing the future shamans or “Eyamitekua”. There are humans who married birds “Yine”. Thanks to them, the dead are protected so that they can complete their journey to the other world to meet their ancestors. Not only in oral literature birds are the protagonists, but also in the origin and survival of shamanism. Neither the fabric of the “Cushmas” or original clothes, nor the sacred headdresses can survive without the prodigious intervention of the birds. These myths have been analysed from Lévi-Straus to the Brazilian anthropologist Viveiros De Castro.  In summary, this article presents the most widespread roles of birds in the jungle imagination of many Amazonian inhabitants.

The 21st century began with very complex problems that have been producing a great ecological, social and economic impact: natural catastrophes, social inequalities, wars and migrations of scale. All this in a context of globalization with exclusion and segregation of an increasingly precarious and vulnerable population. This situation produced by the establishment of an extractive and predatory model that has been installed in the Latin American region, which constantly threatens the possibility of sustainability as a way of life. The main objective of this article is to reflect on the fundamentals of the current crisis and its link with the region's development model and the risks to sustainability. For this, and hermeneutical analysis is proposed, the theoretical approach of decolonial sociology is used, which allows us to situate ourselves in our Latin American.

This essay intends to analyse some clues to establish a period regarding the definition of Rural Space in Peru; from the quantitative measurements made since the end of the 30s of the last century, and that will be repeated considering the following national information gathering. In the definition of the rural, a key factor is the population, resident in localities, villages or communities, with less than two thousand inhabitants (according to the definition of the Censuses in Peru), but it should not be the only factor, given that the Rural Space incorporates the processes of social production and reproduction, culture and local customs. It should also be considered, an issue that is more complex to demonstrate, the relationship between the countryside and the city; such relationship is defined by some authors as the "new rurality". Schematically, the essay suggests three moments (periods?) in which factors or elements can be identified to define rurality in Peru: i) 1900-1940, ii) 1940-1970, and iii) 1970-2010.

This essay is located temporally in the post oligarchic Peru, in the 70’s, especially in the politic and intellectual scenario that was the result of a new period. In this context took place the renewal of some ideas, it was established for a generation of left –wing young intellectuals engaged in creating and shaping a new society. They got a combination of a deep theoretical reflection and a political action that would significantly renewed social sciences and history. In this new generation of intellectuals would be recognized and well known, Alberto Flores Galindo, as an intellectual, historian and most important ideologist