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

Decolonial epistemology generates other ways of doing. However, in the field of architectural design, it is still unknown and controversial from a methodological point of view. 

The project teaching expresses a complexity that integrates the analytical, the critical, the creative, the intuitive, the narrative, to gradually consolidate the training in project skills.

The construction of a pedagogical project for an architecture teaching institution is always a complex stage that has multiple inputs and nuances. 

Design is a dynamic field that acts in a wide range of areas, leading strategic, innovative and sustainable actions, guiding solutions in the generation of better products and services. 

As an activity in other fields of human knowledge, architecture must be thought of as two parts of a whole: from a theoretical perspective and as a practical activity. Social Architecture seeks to insert itself into these two contexts. 

The irruption of social and technological innovations that directly and indirectly affect most disciplines, where architecture is no exception, requires a review of the training processes of its future professionals due to the changing dynamics of the different work models and its liability. 

This work presents some specific problems that are at the base of the discussion on the relationship between architecture, training and profession today. 

This paper offers an anthropological look at the cultural landscape of the Hautes-Pyrénées in France based on ascents to the Taillón, Neouvielle, Anayet, Garmo Negro and Midi de Bigorre peaks, added to a field experience in Col de Tourmalet during the Tour de France. The physical and symbolic appropriation of the landscape is addressed through mythology, popular religiosity, hiking, mountaineering, cycling, pastoral activities and tourism, completing the panorama of studies previously carried out in Monte Perdido, the highest calcareous massif in Europe, and Pico Aneto, the highest point in the Pyrenees. The Christianization of these mountains is translated as much in mythology and folklore as in the churches, sanctuaries and abbeys scattered in the trans-Pyrenean valleys. The symbolic importance of the cultural landscape of the Hautes-Pyrénées in France is constructed and recreated among cave paintings, Romanesque chapels, Jacobean paths, medieval legends, traditional pastoral practices, hiking, mountaineering, hydrotherapy, folklore and massive cycling races.  

This article deals with the memory of a critical moment among the Guarani Evangelicals of the La Esperanza sugar mill (Jujuy, Argentina) in the 1970s: the dismantling of a church which for half a century concentrated social and religious activities, its relocation to the neighboring town of San Pedro, the theft of the "Fichero de culto", a document that enabled the exercise of religious minorities in Argentina, and a series of procedures that, in response to the National Registry of Worship (Law 21. 745) led to the creation of denominational churches under extra-local tutelage. In order to analyze this disturbing fact that affects the memory of believers, we reconstruct, on the one hand, the socio-historical processes and inter-ethnic relations that frame the arguments used by the Guarani to explain the events. On the other hand, we interpret how the sense of uneasiness that pervades the whole affair engages a memory whose social frameworks are fragmented or violently erased from the landscape. The study used ethnographic information from fieldwork carried out in La Esperanza and San Pedro de Jujuy between 2014 and 2017 and data extracted from evangelical publications and from the Ministry of Foreign Affairs' Secretariat of Cults.

This article seeks to demonstrate how an emphasis on religious materialities contributes to approaching processes of Catholic sanctification. Four shrines serve as an empirical universe: that of Our Lady of Guadalupe and that of the Mexican Martyrs in Mexico; and Nossa Senhora Aparecida and Santa Paulina in Brazil. Based on observations and interviews, three dimensions are discussed. The first covers the spatial configurations that produce centres of attention within the places of worship, which may or may not encompass the images to which the shrines are dedicated. The second focuses on the bodily senses, which involve dynamics between vision and touch, depending on the access provided to objects. The third dimension articulates the previous ones, as it works with the distribution and circulation of people in relation to sacred objects, for which both spatial configurations and sensory dynamics are decisive. In order to analyse these three dimensions, the authors start from the concept of a visibility regime, presented through the particularities that distinguish Catholicism when it comes to the forms of exposure conferred on sacred objects.