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

This research paper aimed to describe the adaptation and perception process of foreign students in relation to the culture and the education system at a Public University in Colombia. A qualitative study was carried out with a sample of (7) seven students from Mexico, Brazil, Argentina and France. It was found that these processes do not have an exact or permanent ending, taking into account that society, culture, educational model and the university are constantly changing. Consequently, the students had to adapt by learning from the experiences and what others could bring to them. Likewise, students showed to be permeable to the different social problems they might face in the new context, understanding and trying to give an explanation to it, based on their own perceptions. rent social problems, understanding from their point of view related to their own perceptions.

The Cultivation and Breeding of Wisdoms and Knowledge (CCRISAC, for its translation into Spanish) is a methodology of own research that is born within the Network of Indigenous Intercultural and Community Universities of Abya Yala (RUIICAY), as a proposal from the indigenous and afro-descendant peoples of Abya Yala. This initiative is enriching from the exercise of intercultural communication, since it ensures the interpersonal relationship between the researcher and the community in a holistic, respectful and consensus way, that is, it takes as an essential part and begins from the collective construction of subject to subject; builds, dialogues, shares, consents, validates, socializes and harmonizes. The methodology was the Cultivation and Breeding of Wisdoms and Knowledge, which is visualized from the harmonization of knowledge between the different bibliographical sources. Finally, intercultural communication is an essential element that materializes from the relationship and correlation between the subjects of study, that is, communities are the essential focus that open their minds to the researcher to be able to build community and interculturally. Therefore, every researcher must open his or her mind to the exercise of a different, human communication that becomes visible from the respectful understanding among the differences.

Interculturality is understood as the synthesis of contradictions between multiple expressions and cultural identities that cannot be separated from the old philosophical, and also political dilemma, which implies the discussion of modernity versus postmodernity. In this proposal, I argue that interculturality manifests itself in a problematic way in both matrixes of thought; in modernity for its totalizing common sense, and postmodernism by covering up a common frame of reference. Faced with this, I outline an approach linked to the thesis of transmodernity, where dialogue between equals would be possible, not as a charity, but as a demand of historically marginalized sectors. For the construction of this position, I mobilize the theoretical effort that is made from the Historical Cultural Theory of Activity (CHAT) to insert the psychological in a field of greater complexity: the intersubjective activity. I work with the hypothesis of expansive learning of the CHAT to characterize the intercultural as a new object of collective learning product of the collision between positions. Therefore, interculturality is a mobilizing idea that is developed progressively as a result of the learning and cultural dialogue management.

The concept of a local knowledge management network is presented as a basis for Local Innovation Systems. Networks are seen as a way to incorporate links and interactions that make possible the existence of external economies and increasing returns at the local, regional and national levels. In this sense, the increasing recognition that networks have is based on the idea that, regardless of the amount of information and codified knowledge produced by a society, there is no link between the total amount of codified knowledge and the various competences (tacit knowledge) embodied in individuals and organizations, the country will not be able to capture the productive impulse of knowledge and translate it into innovation and a path of stable development.

The objective of this work is to analyze the use of the dramatic monologue in two poems "Soliloquio del farero" from Luis Cernuda's poems book named Invocations (1934-1935) and "Contra Jaime Gil de Biedma" from Poemas Póstumos Book (1968) by Jaime Gil de Biedma. In the aforementioned poems, we see the prevalence of this poetic technique, which seeks to represent the lyrical object in the first person, transmitting a series of emotions that the authors indicated show in their creations. Cernuda reflects solitude in its maximum expression when describing in its keeper (poet) a solitary subject, on the other hand, Gil de Biedma externalizes the struggle of the "supreme self", which seeks survival in a modern world.

It has been started in this article from the assumption that coexistence means living consciously in company. It has been considered that human beings want company, but also autonomy or self-determination. With a methodology of trials, it has been considered that coexistence implies: a) A relationship with relative and provisional satisfaction through exchange; b) More differences (physical, social, cultural, economic, etc.), The well-being of some and the discomfort of others, lead or can lead to splits, cracks, separations, ruptures of coexistence, which need to be overcome. It has been hypothesized that the personal and social educational process, which respects freedom, rationality and affectivity is a necessar

In Colombia, in the last decades, voices that were previously inaudible and silent are heard. One of those voices belongs to the Ampiuile Indigenous People, located in Silvia Municipality to the east of Cauca Department, Colombia, showing themselves and demanding with increasing force to be made visible and recognized within the framework of a national history that, ideologically univocal, until now this indigenous people has insisted on including them, but at the cost of depriving them of their own values, cultural beliefs and visions regarding land, territory, authority, education and the harmonic balance that must exist with the natural environment, confronting them with the idea of a hegemonic citizenship. The cultivation and breeding of wisdom and knowledge, was intended to resignify the path of cultural resistance of the Ampiuile People, from the educational process itself, as a pedagogy of survival, from the word, memory, history, daily and community experiences avoiding the physical, cultural and spiritual extermination. The educational process itself as a political and pedagogical commitment is contributing to decolonize thinking to reclaim community processes, to the empowerment of cultural knowledge, to the active and determined participation of men and women, boys and girls in the construction of a common social fabric, where there is equality and where many other worlds are in the midst of differences, glimpsing formation processes from life and for life, revitalizing the memory of the elders in collective voices.

The choice of forages should not only be based on the agronomic virtues, but also on their nutritional value and palatability for livestock, in this sense the effects of three organic fertilizers on the vegetative growth of the Botón de Oro (Gold Button) forage (Tithonia diversifolia) were evaluated under nursery conditions, the experiment consisted of a DCA, with 30 cm long cuttings with 4 nodes, they were established in nursery in 4x8 inch bags, with 30% organic fertilizer and 70% common earth, three replicas were evaluated by treatment, each replica consisted of 49 plants for a total of 588 plants. The variables evaluated were survival of the vegetative material, leaf area, fresh biomass of leaves, height of seedlings and leaf stem relation.The highest survival was obtained when Lombrihumus and Compost were applied (92.37% and 89% respectively). The largest leaf area was obtained by application of Lombrihumus with 103.3 cm² and 95.6 cm² when compost was used. The greatest growth of seedlings is obtained with the use of Lombrihumus. The green biomass of the leaves increases by 58.62 gr when Lombrihumus is applied, and 47.61 gr when Bokashi is used. The mayares leaf stem ratio results are obtained by applying compost (0.81 grams) and Bokashi (0.81 grams). The use of organic fertilizers is recommended to promote the rapid growth of the botón de oro forage (Tithonia diversifolia).

The study was carried out in the Miskitu indigenous community of Krukira, with the objective of knowing gestural orality as a form of intercultural communication that is linked to the ancestral way of life. Gestural orality is a community practice that establishes a way of life and links with the surrounding environment, and that is related to the main elements of nature. The methodology used was to live culture with the community, to share knowledge and practices in its different stages of development, to signify and resignify a proposal to revitalize oral and gestural communication, identifying signs, codes and symbols, which are practiced and generate community changes. The main results of the study show that gestural orality in Krukira is one of the most used tools in families and in the community to transmit their culture, worldview, traditions and values. For community members, gestural orality is much more than a way of communicating, it is a practice that establishes ways of life and links with the surrounding environment. Some experiential elements of the gestural orality practiced are: the understanding of nature as a whole, the pana-pana, the interpretation of the stars (the moon and the sun), the kubus, the insla and the family and communal unity. The recovery and revitalization of gestural orality is based on the cultural re-significance that occurs in the community through drawings, dances and dramas or sketches.

This research systematizes Cristóbal Pajuña´s fight for land and freedom, who between 1973 and 1974 led the Rumipata-Pacobamaba Pre - cooperative of the Pulahuín Parish from Ambato, managed to carry out a sustained organizational cause to recover the lands of Tobías Chávez estate, and thus achieve a free and dignified life. It has been satisfactory to undertake this CCRISAC or research, with its own method - Relational Symbolic Experiential - maintained by the Amawtay Wasi Pluriversity, which has allowed us to systematize what we have lived and experienced, with what we have recovered and reenchanted, to Signify and Resignify, the struggle of Cristóbal Pajuña, who with the same original communication resources inherited from his ancestors, carried out the struggle for land, to legally recover it within the framework of the fulfillment of the second Agrarian Reform of 1973; in the assemblies, mingas (meeting of friends and neighbors), meetings of the Pre - cooperative commissions, where its first president was, the voice, the message, the communication was revitalized, took more strength to move forward; the churo roared at the moment when Pajuña requested an urgent meeting, something important had to communicate.