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

Since the Chilean social revolt that began on October 18, 2019, groups and movements are emerging to fight for the recognition of stolen dignity. One of them is composed by people with disabilities, a group historically classified as depoliticized; and the other, the La Primera Línea (frontline protesters), described as an anonymous group delegitimized for confronting the police forces with the aim of protecting the citizen protests that happen behind their backs. Both collectivities are invisibilized, lack recognition in the social order, and are labeled as impaired, and violent, respectively, both excluded from organized protest and from the cross-cutting demands that trigger the revolt. In this article, we will observe the actions of these two collectivities and their different forms of manifestation during the Chilean popular revolt, and analyze them from the theoretical contributions that Nancy Fraser and Judith Butler have made to the theories of recognition. We seek to move from the contempt and exclusion to which these groups have been subjected, towards the utopia of recognition through the normative path of the ongoing constitutional process.

This article is a reflexive-analytical effort about some milestones of the constituent process in Chile and in Wallmapu (Mapuche territory). This effort ethnographically analyzed own and non-self experiences situated in the socio-political process of election of the seats reserved for indigenous peoples. The process was examined from the own and not own experience of an alternative parity candidate of the Mapuche people and from the theoretical discussions produced by authors such as: Salas, Briones, De Sousa Santos, Maesschalck, Salazar, among others. Finally, it is understood that the intercultural issue is an open circle permeated by asymmetrical and symmetrical struggles. 

The professional training of teachers to lead the teaching-learning processes represents a permanent and necessary space for discussion, controversy and consensus, in the effort to achieve better results from the educational systems in Chile and in the world. In this work, taking as reference elements of the empirical correlate, a critical contrast is made between the Didactic Transposition present in the university curriculum of teacher training schools, and the Didactic Knowledge of the Content absent from it, in terms of its epistemological foundation; with the aim of evidencing tensions, similarities, differences and complementarities. This allows us to discuss some questions, and advance proposals for the synergistic incorporation of both processes to contribute to the improvement of professional teacher training.

This article analyzes the tensions between ancestral Mapuche knowledge that has been transferred from the Mapuche-Lafkenche communities of the La Araucanía region (Wajmapu) and the school knowledge that is taught in rural Chilean schools in that territory. This intercultural and interepistemic relationship is considered as a prelude to a pedagogy of alterity that allows mutual openings to an intercultural dialogue and overcoming the western monoculturality of the Chilean school curriculum. The method used is qualitative, anchored in a hermeneutical paradigm and is based on the design of the case study of an instrumental type with weighty descriptive scopes. The results show the presence of different knowledges that are not harmoniously found in the classroom, but from a tension that does not recognize cultural diversity, but rather perpetuates the invisibility of indigenous knowledge. The identity of some fails to flourish in the identity of others.

The risk is part of what we can point out as a new social paradigm, the result of modernization, of industrial society, in a close relationship between the rationality of wealth production and the production of risks, the latter being the one that manages to predominate over the other distinctive logic and where the logic of the production of risks hegemonizes and subordinates the logic of the production of wealth. This is how modern society is presented on stage at the end of the 20th century. In this text, we will try to deepen the concept of risk and how the phenomenon of technology unfolds in it and where its development has generated immense economic profits and impacts on the development of society. It is through technology that society has been advancing but also, becoming more complex at unsuspected levels, making it, at present, move from the digital to a knowledge society and as such, increasingly complex and more confronted with the risks.

La salud mental en el mundo universitario, esta influenciada por las características propias de cada universidad, pues de ella dependen los espacios para visibilizar las necesidades de los estudiantes y las posibilidades tanto de comprensión como de abordaje de alteraciones del desarrollo o de trastornos mentales.  Este artículo intenta desarrollar de forma explicativa algunos de los desafíos más importantes que viven los adolescentes al incorporarse  en el mundo universitario y de algunos trastornos   más comunes que  tienden a presentarse. Finalmente concluye con la importancia que tienen los programas de apoyo y prevención para garantizar el bienestar psicológicos de todos.

There is great complexity when approaching the educational practice of Popular Education. I say complex since, in our current state of affairs, diverse interpretations and applications have been drawn in regard to this phenomenon which has been established, in some cases, as an immutability of its praxis and, in others, as an atomization of itself generating a kind of “fief”, in relation to its critical perspective and emancipatory vision outside the institutional framework. As a result, a gap is generated between these educational practices and the people, placing the latter in a lower hierarchical level, deteriorating the principle of horizontality and equality of those who participate in these instances by resorting to approaches based on a positivist tradition. Therefore, would it be worth asking if Popular Education is currently splitting from the hegemonic logics of positivism? In addition, what is it that makes Popular Education a critical practice representative of the assumption of equality and recognition?

This research consists of analyzing the textualities of teachers who work in rural basic schools located in Mapuche-Lafkenche territory in the region of La Araucanía. The research problem arises from the existing tension between the positivist/homogenizing school knowledge of the Chilean school and the Mapuche knowledge that the children bring with them, which requires the mobilization of intercultural competences of the teaching staff. The method used was qualitative with descriptive scope. The design was an instrumental type case study. Semi-structured interviews will be applied, which will be coded in an open and axial way with the qualitative software Atlas ti 8.0. The main findings show that inclusive intercultural education requires the mobilization of intercultural competencies linked to learning to be, learning to do, learning to know and mainly learning to live together in order to respond to the demands of a diverse society.

The present work deals with multiculturalism and the historical-cultural spaces of education in Latin America, focused on the discourses on the education of students, whose main axes would be the school, the teachers and the complexity of the educational-curricular field with the purpose to train disciplined and obedient subjects for today's world of work.

Los organizadores de esta obra sobre el pensamiento ecomunitarista y pedagógico del filósofo uruguayo brasileño Sirio López Velasco, recogen la importante obra ética de un pensador crítico para comenzar a imaginar una civilización poscapitalista en perspectiva planetaria y utópica.        Este libro tiene dos grandes acápites. En la primera parte de este libro homenaje participan cuatro estudios iniciales de los doctores Aguirre, De la Fuente, Salas y Salvat.  José de la Fuente, presenta el ecomunitarismo y la obra literaria de Sirio López, agregando una secuencia de lecturas para los iniciados en esta filosofía. Pablo Salvat, aborda su ética y política como apuesta del ecomunitarismo. Ricardo Salas plantea los desafíos ecomunitaristas y una ética apropiada para los territorios interétnicos. Y José María Aguirre, se refiere a los planteamientos liberadores del ecomunitarismo.