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

Aquaculture can be defined as an action or alternative commercial item, in terms of raising hydrobiological resources, similarly called fish, crustaceans, molluscs and aquatic vegetation, in environments totally discordant in relation to natural ones, where the variables physical and chemical can be relatively controllable, with the aim of replacing and improving the conditions by which these organisms can meet their needs as if they were in particularly normal environments. Worldwide aquaculture is one of the activities with the greatest use of water resources, in which it is necessary to bet on the implementation of systems that suppose water savings. This study was conducted in the Marine and Aquaculture Research Laboratory (LIMA) facilities of the UNAN-León, with the intention of comparing two different farming systems (monoculture and polyculture), which would allow to evaluate the filtration capacity of sea cucumber. (Isostichopus fuscus) on the organic matter produced in gray tilapia cultures (Oreochromis niloticus), obtaining as a result of the research 453.0 mg / L02 of organic matter, 0.32 mg / Lt of suspended matter, 6.29 mgNH3-N / L (Nitrogen Ammoniacal), 43.35 mg N02 -IL (Nitrite) and 18.4 mg N03 / L (Nitrate) for the polyculture system; On the other hand, data were obtained of 512 mg / L02 of organic matter, 4.48 mg / Lt of suspended matter, 17.02 mgNH3-N / L, 26.90 mg N02 -IL, 33.87 mg NO3 / L for the monoculture system, denoting the effectiveness of sea cucumber (Isostichopus fuscus) on the object of study.

The purpose of this investigation was to study the situation of the technological infrastructure that allows telecommunications and specifically the case of Internet connectivity that José María Morelos municipality has in Quintana Roo State, and that is part of the Mayan Zone, in which, like any other municipality, its technological needs increase day by day generating a bottleneck for the various companies and institutions that require stable and reliable connectivity. Although Quintana Roo is one of the most prosperous states of the Mexican Republic, this development has not been equitable throughout its territory, but a developmental enclave has been created in the so-called "Riviera Maya", whose productive structure is totally focused on high-end services and hotels. On the contrary, the Mayan Zone has historically been a geographic segregated place of economic and social development, where its economic structure reflects backward productive organizations. In this sense, it is evident that the lack of infrastructure that allows Internet connectivity plays a fundamental role, since in this way communication depends not only on the exchange of ideas in social networks, but even the decision to implement new business that they may have an electronic collection terminal, their own web pages, electronic invoicing, etc.

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 i 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

This research analyzes the topic of verbal reasoning and its impact on intercultural journalistic training, specifically on the teaching of journalistic writing. It is a qualitative study with a decolonial perspective motivated by the current contributions of intercultural communication, self-communication and indigenous journalism. It was proposed to know and unravel the colonizing factors that dominate the journalistic writing teaching in Spanish and that homogenize writing. Students from the Victor Manuel Peñaherrera Educational Unit journalism club participated in this investigation. The information was collected based on an experiential process of focal group with high school students with an aptitude for journalism. The analysis consisted of observing the norm of verbal reasoning application in concrete practices of journalistic writing in contrast to the theories of intercultural communication. The results showed that the field of verbal reasoning is a functional preconception that draws colonial inheritances and completely regulates the written communication system. The objectives and contents move away from the true sense of communication, limits the intercultural freedom of writing, expressing and communicating, nullifying the diversity of multicultural reasoning and realities as well as influencing the compression and practice of journalistic genres, so that the Conventional journalism is seen as "the profession of writing well," that is; restrictive, so it does not arouse interest. Therefore, it is necessary to interculturalize the teaching process of journalistic writing and open the field to intercultural journalism.

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.

This article is about the communicational manifestations of the Kichwa Purwa people of the Cacha parish from Chimborazo province, Republic of Ecuador, systematized through a deep dialogue of knowledge and doings in their mother tongue, in their own daily life scenarios of five communities, reinforced by ethnography and etymological tracking of the Kichwa linguistic variations found in the social use of Cacha. The study shows that in community life different types of manifestations and signs called sensory are reproduced, subdivided into visual, auditory, sound, phonological, audiovisual, olfactory, gustatory, fingerprint and body, whose meanings are processed by the sense organs. The other group of identified communicational signs are the oneiric, intuitive, predictive and spiritual, called extrasensory. Another important finding is the meaning and significance of the coquettish poncho, which according to the cachenses is due to the images of chakanas that it has at its ends; From the etymological trace, it is determined that its name responds to the geometric abstractions of the rain-catching frogs or frogs that populated the humid parts of Cacha. With this latest research technique, the way of understanding Cacha's own name, that of mountains, plants, animals and their onomatopoeias, among others, was resigned. Consequently, it is proven that mainly the Cachean grandparents maintain their sensory and extrasensory abilities to interpret the infinity of their own communicational signs that help predict facts, build values ​​and maintain community harmony.