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Chile has created its national cohesion and territorial assertion of sovereignty through a colonial metonymic operation whereby the removal of the Indigenous body, or part of this body, is possession of the land; whereby the Black body is instrumentalized as an extension of settler occupation, inhabitation, and Indigenous elimination. This operation is based on the "associative matter" or qualifying characteristics of a metonymic relation within settler logics that performatively call into being both "territory" and "nation." This essay argues that this is an ontoepistemological substitution and the foundation on which the current 1980 Chilean constitution is based, and on which the majority rejected the proposed 2022 constitution. The essay critiques both the 1980 and the recently rejected constitutions through consideration of what a Mapuche cosmological conception of land-as-mapu, of mapu as everything rather than as propertied resource, might mean for demolishing the land and body logics of the settler-colonial state that continue to devastate ecological relations through the dispossession and elimination of Indigenous and Black peoples. [ABSTRACT FROM AUTHOR]

Based on multisite ethnographic work between 2018 and 2020, this article examines entrepreneurship promotion policies developed by the Chilean state directed at Mapuche people. We direct attention to how the notion of authenticity works as a hinge between Mapuche people, historical heritage, nongovernmental organizations, and public policymakers in their promotion of microentrepreneurship as a form of overcoming poverty and achieving full inclusion of Indigenous people in Chilean society. The negotiation processes concerning authenticity bring together people's aspiration to become entrepreneurs as authentic Mapuche and those seeking to initiate a “proper Mapuche business.” Authenticity, its recognition and contestation, appears as a central tenet in the formation of a particular entrepreneurial self that combines entrepreneurs' aspirations for a better life with a simultaneous seeking of an appropriate sense of being Mapuche, with acknowledgment from others. In the process, the meaning of authenticity goes beyond a primordialist understanding of the term, acquiring polysemy and affecting the arena of Indigenous entrepreneurship, as other aspects of contemporary Mapuche lives. [ABSTRACT FROM AUTHOR]

Copyright of Retos: Nuevas Perspectivas de Educación Física, Deporte y Recreación is the property of Federacion Espanola de Asociaciones de Docentes de Educacion Fisica and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines how colonial legacies shape parents’ schooling experiences in multilevel schools within the Mapuche context of La Araucanía, Chile, also known as WallMapu. Authorities built schools to evangelize Indigenous people into Christianity. Researchers used biographical narratives to reflect the importance of orality for the Mapuche. The findings show that the physical and psychological violence endured by Mapuche children has widened the educational gap between Indigenous and non-Indigenous populations. The study concludes that recognizing the harm caused by the school system is essential to rebuild trust and improve educational outcomes for Indigenous children. [ABSTRACT FROM AUTHOR]

This article analyzes the experience of political exile in Chile during the dictatorship through the narratives of women. The role of the Araucaria magazine in maintaining communication between exiles and those who stayed in the country is highlighted. The importance of including women's narratives to have a more complete understanding of exile and to deconstruct its analysis is emphasized. It is concluded that it is necessary to continue exploring and contrasting masculine discourses in order to open the discussion of exile to new interpretations. [Extracted from the article]

This article explores autoethnography as a critical research methodology in dialogue with post- and decolonial critique. It draws on an (auto)ethnographic research on and within the transnational solidarity network of the Mapuche people in which encounters of solidarity across difference are understood as postcolonial "contact zones." This contribution hereby suggests three important opportunities for autoethnographic positioning analysis by looking at (a) different layers of the author's field access, (b) the author's strategic membership within the international solidarity activism, and (c) experiences of being rejected. This article argues that the careful and systematic analysis of such ethnographic episodes is able to (a) generate important epistemological insights within a particular research field, in this case transnational solidarity and networked social movement activity, and (b) highlight and reflect upon the researcher's "complicity" within fieldwork. The first part of this contribution briefly introduces post- and decolonial debates on solidarity across difference and moves on to suggesting autoethnographic positioning analysis as a methodological approach for studying/supporting the transnational solidarity activism, drawing upon the author's research with the Mapuche. [ABSTRACT FROM AUTHOR]

Joaquín Martínez de Zúñiga (1760–1818) was one of the earliest scholars to propose a trans-Pacific contact theory in his Historia de las Islas Philipinas. Although his 1803 publication contains the earliest-known theory establishing linguistic comparisons between the Mapuche language of Chile and Tagalog (the Philippines), his ideas and evidence have not been fully explored. This article argues that while Martínez de Zúñiga’s ideas were novel and set some scientific grounds for one of the most resilient debates in the history of archaeology, his evidence was scarce. Furthermore, his attribution as one of the earliest individuals to propose a trans-Pacific contact theory is arguably inaccurate, as similar ideas were pondered as early as the 16th century. This article investigates supporting and opposing ideas proposed by Martínez de Zúñiga and his contemporaries, which were either produced in Spanish and British colonies, or shaped by knowledge about them with a colonial bias. These scholars’ hypotheses were predominantly based on linguistic and anthropological grounds, on the direction of sea currents and winds, and on the numerous islands across the Pacific that could facilitate long-distance voyages. Similar ideas continue to feed into the pre-Columbian trans-Pacific contact debate today. [ABSTRACT FROM AUTHOR]

Given calls to decolonise engagement with Indigenous communities, this article explores how allied researchers can participate in self-determined learning with Indigenous Peoples. Drawing on over a decade of experience within an action-research collective in a Mapuche context, the authors suggest that allied researchers can accompany Indigenous-led co-design in a manner that not only strengthens genuine Indigenous participation but also fosters mutual and collective learning from within the co-creative processes themselves. Lake Budi, a biocultural hotspot in the Pacific coast of Northern Patagonia, Chile, is a coastal wetland habitat for hundreds of endemic and migratory species and the ancestral homeland for the Mapuche-Lafkenche (∼15,000) who, through grassroots learning, are determining practical steps towards restoring their territory and its self-governance for kvmemongen. This Mapuche concept refers broadly to enacting forms of living well together, humans and non-humans. As allied participants in a Mapuche-led codesign collective since 2013, in this paper, we focus on exploring key “moments of mutual learning” within this longer-than-usual co-design process. Each of these moments involved collective learning that required interaction and feedback loops across diverse areas of expertise, made possible over longer and flexible rhythms and periods. Tools, protocols, and methods gradually take shape in such a process through mutual learning opportunities provided by relationship building, cultural immersion, community-led protocols, decision-making, and evaluation mechanisms. This work suggests a new understanding of the involvement of allied researchers in Indigenous-led co-design as an emerging and increasingly relevant form of grassroots mutual learning toward climate resilience. [ABSTRACT FROM AUTHOR]

The article reports on the dispossession of indigenous knowledge in the public education system in Mapuche territory in La Araucanía, a southern region in Chile. The methodology is qualitative, 18 people were interviewed including Mapuche wise men and women, fathers, and mothers who experienced schooling processes in their younger years. The information analysis technique is content analysis, to identify explicit and latent meanings related to the schools they attended and the Chilean education system. Mapuche wise people and parents were consulted on the pedagogical practices of dispossession of ancestral knowledge that have been institutionalized. Main results show that schools have transmitted a Western Eurocentric-based knowledge which results in the dispossession of their own episteme and in their transformation into ordinary Chilean citizens who are unaware of their language and culture as a central axis of their sociocultural identity. Main conclusions account for the historical processes of schooling in an indigenous context, highlighting the consequences that this monocultural education has brought to families, communities, and new generations of indigenous. This poses the challenge of transforming the school curriculum, to transmit their truth, to advance in justice, reparation, and to ensure the non-repetition of the epistemicide of indigenous knowledge in the school. [ABSTRACT FROM AUTHOR]

Entrepreneurship has become a prominent strategy for overcoming poverty, but few studies have identified the specificities of different entrepreneurial configurations in indigenous contexts. Thus, the aim of this study was to analyze positive effects and their relationship with participants' profiles of entrepreneurial programs, from the experiences and meanings of Mapuche people (mostly women) in poverty and social vulnerability situation in rural and urban contexts. A qualitative study was conducted in rural and urban areas considering a total of 19 respondents. Results focus on woman experiences showing three types of Mapuche entrepreneur women profiles (fighter, submissive and reluctant) and their trajectories in entrepreneurship programs, considering their responses to their background, their relationship with the program and profile-specific positive effects. [ABSTRACT FROM AUTHOR]

Planting trees is widely regarded as a positive contribution to combating climate change and establishing a future-proof, green economy. Yet, there is mounting evidence from many tropical, sub-tropical and temperate regions of the world that tree plantations can have multiple negative economic, social and environmental impacts. These are not always accounted for by the private and public institutions who have heavily supported the forestry sector in recent decades. This 'tropical provocation' reports from a recent fieldtrip to the Wallmapu, the region the Mapuche Indigenous people call their ancestral homeland. There, I saw with my own eyes that the so-called green economy does not work for Mapuche communities, as they experience extreme water shortages, wildfires and other plundering from what they regard as their territory. [ABSTRACT FROM AUTHOR]

This study aimed to establish differences in third-party attention through a toy-building activity among children between 9 and 11 years old from three cultural backgrounds: Rural Mapuche, Urban Mapuche and non-Indigenous Chilean. It was also examined whether third-party attention is related to learning a previously observed activity. Third-party attention involves maintaining two or more foci of interest simultaneously without losing attention and or interrupting the course of a task. It is of interest to study because it may undergo changes as a result of exposure to schooling. Given that these groups differ in cultural practices and years of formal schooling, the hypothesis was that it might be possible to identify differences in their attention patterns. The results showed that it seems like practices of Rural Mapuche families encourage third-party attention much more so than the other groups; therefore, the learning of skills arises in constellations of cultural practices that involve children's living conditions and guide their development. [ABSTRACT FROM AUTHOR]

This document is an introduction to a special issue of the Journal of Energy & Natural Resources Law focused on energy justice from the perspective of the Global South. The issue aims to explore the unique context of each nation in the Global South and examine how energy justice intersects with other energy concepts. The issue is organized into five parts, covering topics such as the role of energy transition, procedural justice in energy systems, remedies for energy injustice, and implementation strategies for energy justice. The articles provide diverse perspectives and examples from the Global South, offering insights into the implementation and interpretation of energy justice in specific jurisdictions. [Extracted from the article]

For years, the conflict between the Mapuche people and energy developers has persisted in Chile's southern Biobío Region. Chile's future as a leader in renewable development hangs on the drafting of a new law, and workable solutions are needed now more than ever. The voters decisively rejected Chile's latest constitutional draft, which afforded Indigenous people in Chile unprecedented recognition at the price of a new governmental structure. In the midst of these political developments, Chile is shifting to develop more renewable energy. This shift will require the use of Mapuche ancestral lands and waterways, likely causing increased tensions between the Chilean government, renewable energy developers, and the Mapuche. This paper assesses the just transition approach in Chile alongside the drafting of a new constitution for the country, with particular consideration for restorative and recognition justice. We provide a comprehensive summary of Mapuche's historic and current claims to the ancestral lands in Chile and their resistance to hydroelectric power development projects along the Biobío River. Then, we review Chilean laws and court cases dealing with hydroelectric power development projects to pinpoint energy injustice. Finally, we use the energy justice framework to propose new energy laws for Chile that will encourage needed collaboration between the Chilean government, renewable energy developers, and the Mapuche. [ABSTRACT FROM AUTHOR]

Objective: This paper seeks to contribute, from the perspective of Social Anthropology, to the analysis of the ethnopolitical organization and identity revaluation of indigenous communities in Argentina. For this purpose, we will focus on the organization process of the families of the Mapuche Kalfulafken community in the urban region of Carhué, province of Buenos Aires (Argentina), which has gained momentum in the last decades. In short, the aim is to analyze how indigenous claims in Carhué are constituted around territory, ethnic identity and living conditions by considering resistance strategies and access to resources over time and in relation to the different levels of the State -municipality, province and nation-. Central to this analysis is the indigenous emergence of recent times, which began in the 1990s and is characterized by a growing ethnic awareness and emergence. Additionally, reanalyzing the legislations that principally address the original pueblos of the country and the legal and regulatory advances that, in many cases, are due to the continued mobilization and organization of indigenous groups have been very important in the processes of identity reconstruction. Materials and methods: The approach from which we start this research corresponds to the perspective of Social Anthropology. The fieldwork with the Mapuche families of Carhué began in 2018 from a specific demand to the research/outreach group to collaborate in their request for recognition before the provincial State (through the processing of their legal status). The steps to be followed in the research and the work guidelines were defined together with the community, so that the methodology is based on collaborative work. A bibliographic survey of theoretical antecedents was carried out. The research question focused on the forms of organization of the Mapuche families and their relationship with the processes of ethnic-identity reconfiguration in Carhué, framed in the context of the indigenous emergence and resurgence of ethnic and territorial demands in the area. Returning to the field on several occasions, deepening the topics and reworking the methodological strategies allowed us to construct the objectives and better orient the research. The methodology was ethnographic and a diverse group of actors were interviewed: the members of the indigenous organization, inhabitants of Carhué, governmental and non-governmental officials, and others. Open and in-depth interviews, semi-structured interviews, individual, and group interviews were carried out. The aim was to reconstruct life histories and trajectories in order to try to understand social phenomena from the perspective of the actors. Thus, participant observation was an important part of the fieldwork. The perspective was nurtured and triangulated with the search for primary and secondary sources and complementary cases through the work in the local archive at the request of Kalfulafken, given the importance of making an approach with some historical depth to reconstruct the facts of persecution and violence against indigenous peoples in Argentina. Results: The work is framed within the resurgence of the demands and processes of identity reconstruction that have been gaining strength in the country since the 1990s. The large presence of the indigenous population in urban spaces is highlighted in the face of the historically constructed ideas of denial, discrimination and exclusion that have their roots in the colonial period and continued with the formation of the National State. We focus on the history of ethnopolitical organization and the forms of resistance of the families of Carhué, which has gained momentum in the last decades and seeks to assert their presence in the urban environment. From which, the members appeal to distance themselves from and question the discourses promoted by state institutions that sought to dominate and make the indigenous population in the region invisible. In this way, we address the strategies and activities implemented by the Kalfulafken community that seek to question the 'official history' and demonstrate the subjugation, discrimination and invisibilization suffered and to reaffirm their current presence in Carhué. Such processes have led, on the one hand, to new links with other ethnopolitical groups, universities, national and local institutions, and on the other hand, to the generation of new spaces for participation and networks in the area in order to have greater visibility and strengthen their claims. In addition, we highlight the community's search for support and recognition from local authorities in order to make their claims viable. Conclusions: From the analysis on the organizational processes of a Mapuche community in the province of Buenos Aires we can make several conclusions. On the one hand, in the absence of responses from the various levels of the State and the lack of implementation of laws and regulations concerning indigenous peoples, it is the communities that must mobilize and develop strategies to enforce their rights as pre-existing peoples. Despite the lack of response to the indigenous claims, the ethnopolitical organization of the community of Carhué continues to grow in order to make its presence visible at the local level and to claim the fulfillment of their rights and the recovery of their territories in order to have their own spaces and cultural autonomy for their reproduction. Another issue that was highlighted was the need for greater access to funds and social projects that would allow these objectives to be carried out and that would provide scholarships for the younger generations to study. That is to say that these requests that have arisen in the organization are linked, since in order to have autonomy they must have territories and funds to sustain it. In summary, the above allows us to account for the local ethnopolitical work and the impact of the productions and materials produced within the framework of university extension to accompany such processes. Likewise, the presence of indigenous movements makes it clear that the state projects of a homogeneous Argentina have not been achieved. In the case of Kalfulafken we have been able to see that in addition to the processing of their legal status, the community seeks to generate new spaces for intervention and networks in the region to achieve greater visibility and strengthen their claims. [ABSTRACT FROM AUTHOR]

AbstractThe resistance of Mapuche organisations and communities against state repression and continued forms of coloniality in contemporary Chile is one of today’s most visible and active Indigenous movements in Latin America. A key factor of this increased visibility is digital Mapuche activism, in which information and communication technologies (ICTs) have been adopted by Mapuche organisations and communities since the late 1990s. This paper will discuss digital Mapuche activism as part of the ongoing academic debates on social and Indigenous movements and the digitalisation of their political mobilisation towards decolonisation. The paper will introduce some key players and noteworthy ­characteristics of digital Mapuche activism before discussing its contemporary developments. These include the struggle over representation, the transformation of (traditional) community roles within Mapuche society, and the language of digital Mapuche activism. The last part of the paper showcases two episodes of digital warfare against this new type of Mapuche resistance. Consequently, whilst digital Mapuche activism has become a powerful tool for decolonisation, it is increasingly contested through digital repression. [ABSTRACT FROM AUTHOR]

In OECD country members, education policies tend to cut back funding and instructional time for music education at schools, even when supranational agencies advocate for universal access to music involvement and learning. The current study aims to explore music education inequities from the Chilean school system. The method is centered on multiple-case study design, focusing on three boundaries: the time, space, and place. The sample, which was chosen by criteria linked to maximum variation sampling, included participation from 30 music teachers. Results suggest that discrepancies in equitable opportunities are caused not only by the economic situation of schools, but are also provoked by Chile's centralized educational model. In conclusion, some educators live on a darker side than others, but all music teachers are able to see the sun daily because they overcome inequities. Some implications are proposed. [ABSTRACT FROM AUTHOR]

The article analyzes the work of Chilean poet Jorge Torres Ulloa, highlighting his aesthetic concern when faced with the violent reality of the Chilean dictatorship. It mentions the expressive crisis that Torres experienced and how this led him to collect newspaper clippings to create his work "Found Poems and Other Pre-texts". Torres' work uses newspaper clippings to create found poems that represent fragments of reality and delusions, and his book functions as an exhibition of an archive. During the military dictatorship in Chile, poets were censored, and Torres seeks to take writing to another place, inviting readers to be finders of poems. [Extracted from the article]

Copyright of Universum is the property of Instituto de Estudios Humanisticos Juan Ignacio Molina, Universidad de Talca and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Through a collaborative ethnography told through narratives and a counter-map drawn from Mapuche ontology, we determine how corporate social responsibility (CSR) simultaneously fractures and strengthens the collective identity of an Indigenous community through the mechanism of community benefit sharing. This study reveals how a young Mapuche Indigenous leader, Simón, and his allies underwent the re-rooting and resurgence of their ancestral identity while resisting the construction of a hydropower project and the company's CSR, as well as their neighbours who supported the project. This study also discusses the emergence of repoliticized spirituality because of the collective identity work dynamics. We propose that this form of spirituality is particularly salient within groups whose ancestors endured colonization. This phenomenon unfolds through a sequence of mechanisms, including collectively reaching breaking points catalysed by external threats (e.g. large-scale projects) that prompt group self-reflection regarding their identity and history. Subsequently, Indigenous communities mobilize to safeguard their ancestral ontologies and spirituality. This, we assert, is a political act. We conclude by reflecting on the social responsibilities of businesses when interacting with Indigenous communities and territories. Managers and policymakers need to comprehend the potential impact of CSR initiatives on the intricate fabric of Indigenous identities. [ABSTRACT FROM AUTHOR]

Judge Karen Atala framed her child custody case against the Chilean Supreme Court within Indigenous Mapuche "shamanic justice," the "spirit of the law," and human rights. We analyze what Atala's case contributes to the literature on sexual diversity, sorcery, and the spirit of the law in both Chilean and Mapuche histories of justice. The case engages the spirit of the law in two senses. First, it reveals the lack of separation between religious and secular law, demonstrating that religion is profoundly embedded in the law, both for the state and for the Mapuche. Second, it refers to the intention behind the law and its interpretation and enforcement, which haunts even the most literalist, fundamental, secular visions of law. After her spiritual transformation, Atala practiced the spirit of Mapuche customary law in the courts but formally justified her judgments using the letter of the Chilean law, demonstrating a fluidity between law and spirituality. [ABSTRACT FROM AUTHOR]

"Republics of Knowledge: Nations of the Future in Latin America" by Nicola Miller is a comprehensive survey of the history of knowledge in nineteenth-century Hispanic South America. The book explores various subjects such as natural history, political economy, and engineering. The author acknowledges that while the organization and accessibility of knowledge in Spanish America fell short of the ideal, there were global and transnational influences on intellectual history in Latin America. However, the book has been criticized for its limited geographic range, overstating the significance of influences, and not adequately addressing the relationship between citizenship and education in Latin American republics. The book also lacks a nuanced perspective on the recognition of indigenous knowledge. [Extracted from the article]

Indigenous Peoples and local communities are heavily affected by climatic changes. Investigating local understandings of climate change impacts, and their patterned distribution, is essential to effectively support monitoring and adaptation strategies. In this study, we aimed to understand the consistency in climate change impact reports and factors influencing consistency at site and individual levels. We conducted cross-cultural research among iTaukei (Fiji), Dagomba (Ghana), fisherfolks (Tanzania), Tsimane' (Bolivia), Bassari (Senegal), ribeirinhos (Brazil), Mapuche (Chile), Mongolian (China), Tibetan (China) and Daasanach (Kenya) communities using semi-structured interviews, focus groups, and surveys among 1860 individuals. We found that cross-culturally more than two-thirds of individual reports of climate change impacts match site-confirmed reports. Consistency in reports is higher for changes related to pastoralism than crop production and wild plant gathering. Individual's experience with nature, Indigenous and local knowledge, and local family roots are not significantly associated with consistency across sites, but site-specific associations are prevalent. Despite high average consistency among sites, there is considerable variation caused by site-specific factors, including livelihood activities, socio-cultural settings, and environmental conditions. Site contexts and related consistency in climate change impact reports need to be taken into account for climate change monitoring and adaptation planning. [ABSTRACT FROM AUTHOR]

The botanical knowledge of Mapuche people settled on the peripheries of Esquel city (Argentine Patagonia) was compared with that of urban residents in order to know their particularities, and to understand how rural–urban (rurban) hybridization resignifies their practices and medicinal plants richness for better adaptation to city life. Interviews were conducted with a sample of 79 patients attending primary health care centers (33 rurban Mapuches, 46 urban), and data were qualitative–quantitatively analyzed. Rurban residents cite similar plant richness to that of urban ones (∼69 species), though they are different in composition. Local medicinal flora provides responses to diseases with a similar incidence in both groups, but each group addresses them based on the resources it recognizes as most effective and accessible. The rurban system is flexible facing the challenge that life in the city implies, evidencing the incorporation and replacement of native resources by exotic ones as an expression of restructuring processes and cultural diversification. These changes allow for recreation of memory about the importance of medicinal plants, and adjustment of therapeutic practices to a present time, having different needs from those of rurality. Urban residents incorporate plants from Mapuche pharmacopoeia, some of which are on visualization, evidencing bidirectional resource and ethnobotanical knowledge transference between groups. As a conclusion, this case study points out the importance of recognizing rurbanity as a starting point for the establishment of public policies that improve governance and access to health for Mapuche migrants in the city. [ABSTRACT FROM AUTHOR]

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Copyright of Revista Internacional de Educación para la Justicia Social is the property of Universidad Autonoma de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article we analyse the process of identity construction and reconstruction that is occurring on the coasts of southern Chile, in the framework of the formal creation of indigenous associations and communities, including the demands of indigenous peoples for marine coastal spaces. Through a study of ethnographic strategies and the specialist literature, we problematise the appearance of indigenous nomenclatures and symbolisms — in particular Mapuche flags — as a political-ideational correlate of this process. We point out that territorial demands in the marine coastal space of southern Chile possess an instrumental aspect that is superimposed on Mapuche identity narratives, and appears to derive more from deliberate political actions or projects than from a social memory anchored in a historical consciousness of indigenous life. [ABSTRACT FROM AUTHOR]

The article discusses the need to decolonize anthropology and revise its methodology, specifically ethnography. The Eurocentric approach of anthropology is criticized and participatory research is proposed as an alternative. The importance of collaborative ethnography is highlighted and different works and proposals in this field are mentioned. Additionally, the role of political symbolism in social life is analyzed, such as the use of the Cuban flag and Mapuche flags in Chile. [Extracted from the article]

This text reviews the possibilities of reading development from the action of the State and civil society, making a brief review of what has happened in the last thirty years, and then invites reflection on reading in digital formats and the generation of digital readers and on the impact of the pandemic of COVID 19 (March 2020 onwards) in the use of libraries in general and particularly in the use of libraries open to the community in Chile. Finally, it analyses some strategies to make them sustainable in the future. [ABSTRACT FROM AUTHOR]

This article consists of an analysis of the opening lectures delivered by two female educators at the First International Feminist Congress held in Buenos Aires in 1910. The first speech, of liberal character, was given by Argentine Ernestina López, and the second, with anarcho-socialist elements, by Chilean María Espíndola de Muñoz. With a gender-focused approach to the research of the history of education, a critical analysis of said speeches has been conducted from a Laclausian perspective, identifying topics in which the relevance of women's education on their emancipation prevails. Within this epochal mood, the emerging social movement sheds light internationally on criticism of the patriarchal model from a perspective of rights in which meanings of education in women's construction as social, political, and cultural beings are configured. Neither position is exclusionary of other expressions circulating the debates at the event. [ABSTRACT FROM AUTHOR]

The main objective of this research is to identify how individuals belonging to the Mapuche people were integrated into domestic service in the province of Concepción during the first half of the 19th century. This investigation takes into account the circumstances surrounding this labor integration, with a particular focus on the masterservant relationship that facilitated their inclusion in testamentary legacies. On the review of more than 450 wills that were legalized in the various notary offices of Concepción between 1823 and 1861, a dozen cases were identified where it is expressly stated that the servant legatee was of Mapuche origin, and that the inheritance was bequeathed to them "for services". The analysis of these wills, from a qualitative perspective, allows us to understand a series of common practices for the time, such as the use of Mapuche servants by the elites of Concepción, the change of Mapuche surnames for a "Chileanized" one, the transfer of surnames to servants when they had been raised by their masters, the bequest of various elements as remuneration for services and their insertion into a monetarized system, among others. The notarial sources will be complemented with the use of autobiographical accounts of travelers who were in Chile, such as Eduard Poeppig, Mary Graham or Edmund Reuel Smith, texts in which they give an account of how relations between Mapuche and Chileans functioned in the Frontier zone. [ABSTRACT FROM AUTHOR]

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The purpose of this article is to give an account of the cultural imprint that nature has for the Mapuche people, and more specifically its normative performance through the so-called Az Mapu, or Mapuche customary code of good living, which involves both humans and non-human beings that are part of nature. For this purpose, ethnographic fieldwork is carried out in the Mapuche communities of Coñaripe, eastern basin of Lake Calafquén, Chile. From this observation, the final considerations reflect on the theoretical performance that the normative imprint of nature in Mapuche culture can have for anthropology. [ABSTRACT FROM AUTHOR]

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Copyright of Mundo Agrario is the property of Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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In this paper, we present evidence from a case study exploring the intricate relationship between transgenerational historical and colonial trauma and the process of ethno-cultural identity formation among young Mapuche individuals residing in rural communities in Chile. Our analysis centers on two prominent themes derived from their personal narratives, shedding light on the intergenerational dynamics that significantly influence the current development of their ethnocultural identities. These themes are the communication and transmission of family history and memory, and the valuation of Mapuche culture. Our methodology employs biographical narratives and adopts a grounded theory approach, specifically in its constructivist variant. The findings of this study reveal that the biographies of these young individuals reflect distinct elements of emotional impact and coping strategies linked to historical and colonial trauma, which are transmitted across generations. In one case, there appears to be a tendency to conceal family history, while in the other, active preservation of memory seems to underpin reflections on identity, belonging, and the appropriation of Mapuche culture. Furthermore, our analysis highlights the significance of emotional connections with family, as well as individual expectations and future aspirations, which play pivotal roles in shaping motivations and expressions concerning Mapuche ethno-cultural affiliation or disassociation. We contend that these intricate dynamics mediate the formation of ethno-cultural identity among Mapuche young people. [ABSTRACT FROM AUTHOR]

America has many Indigenous peoples in its territory, with their own cultural, artistic and intellectual ways of communicating. In this sense, the Mapuche people, who traditionally lived in the South of Chile and Argentina, have faced a dichotomous process of integration and resistance, in which the transmission of values and cultural/artistic elements across generations has been fundamental to preserving a common cultural base. Those values have been transmitted, among other things, through poetry. However, it seems that some cultural expressions find it very difficult to accommodate the rigid legal structure of Copyright. One of the main reasons is that Copyright understands creation as something individual, or at least as made by specific individuals. But the Mapuche understands that some of their artistic creations belong to the community as a whole, and not to one individual. This article attempts to show the existing tension between the individualistic tendency of the legal framing of Copyright and the collective characteristics of Mapuche poetry, to propose a review of the adequacy of Copyright norms to regulate those specific and traditional cultural expressions. [ABSTRACT FROM AUTHOR]

This article reflects on how twenty-first century Mapuche writers Daniela Catrileo and Soraya Maicoño upend notions of "silence" as corresponding to emptiness or absence through their experiments with poetic form. I begin by examining patterns and forms of silence and silencing in Mapuche poetry, mainly in dialogue with the poet Liliana Ancalao, as well as Mapudungun's polyphonous conception of a "language" or "poetics" of the land that destabilizes colonial modes of listening, voicing, and sense-making. I then analyze the poetics of the line break, as well as the notion of poetic "white space," as contesting narratives that attempt to silence and make invisible Mapuche communities through settler colonial frameworks. I finally evaluate the relationship between form, the caesura or the line break, and silencing or absence in two recent works: Pewma Ull: El sueño del sonido by Soraya Maicoño and Dani Zelko, and Río herido by Daniela Catrileo. Through a notion I term "underwriting," I posit that these poets politicize form and blankness in order to not only make resonant Mapuche voices that have been previously construed as silent and absent by the settler state, but to propose alternative and active conceptualizations of "silence" as poetic modes of theorizing notions of mourning, restitution, and justice under settler colonialism. [ABSTRACT FROM AUTHOR]

Based on a participant observation, this article reports children actions and activities that may identified as ways of cultural resistance in the school. Three elementary rural schools participated in this study. The research team visited each school taking field notes during school routines. The analysis consisted of textual and conceptual codification of the three contexts in which the mapuche children deployed their patterns of cultural interaction. The results demonstrated that despite the traditional school system, mapuche children display their own patterns of cultural interaction to promote collaboration, collective organization and supporting and care for others. This work invites us to questioning the ways in which the learning strategies of the western school, are suitable to the mapuche indigenous children. In order to be effective in education, we must integrate the cultural framework of family learning. Thus, may be necessary, to deconstruct hegemonic teaching practices that stimulate individualism instead cooperation. [ABSTRACT FROM AUTHOR]

The article titled "Allkütuayiñ Introduction to Mapuche Music" presents a book that offers an introduction to Mapuche music. The book was the result of a research project funded by the Ministry of Culture, Arts, and Heritage. It is divided into two parts, the first consisting of theoretical reflections by the authors on Mapuche music, while the second part includes a glossary of terms and concepts related to music, as well as a registry of archives containing Mapuche music. The text is a useful pedagogical tool for teaching Mapuche music and contributes to the dissemination and research of this music. [Extracted from the article]

In the last two decades, cultural tourism has transformed the aesthetics and the relationship between the actors of the Arauco territories. In the post-COVID context, these transformations could be reinforced, especially considering the actual legal scenario about indigenous rights and the global ecological crisis. In most cases, the indigenous people, with cultural tourism initiatives, highlight their world vision, including the relations with nature. For this reason, we propose to study this scientific problem from the relational ontology perspective. In this study, we describe the situation of cultural tourism in Arauco Province, Chile, where Mapuche people, the Chilean State, and the international market coexist in permanent friction. The main objective is to analyze how the pandemic influenced Mapuche cultural tourism, from the Mapuche cultural perspective and the global conditions for their development. The methods of research mixed historical and ethnographic approaches with a sample of key actors of Mapuche cultural tourism. As results, we can show the Mapuche way of understanding cultural tourism and the new conditions derived from the pandemic and post-pandemic contexts. [ABSTRACT FROM AUTHOR]

Intergroup felt understanding—the belief that outgroup members understand and accept ingroup perspectives—has been found to predict positive intergroup outcomes, but the mechanism through which it has its positive effects is unclear. Across eight studies, we tested the hypothesis that felt positive regard—the perception that outgroup members like and respect ingroup members—mediates the positive effects of felt understanding on outcomes like outgroup trust. Studies 1–6 (total N = 1,366) included cross-sectional and experimental designs and a range of intergroup settings such as Sunni–Shia relations in Lebanon, gender relations, and support for "Brexit" in the United Kingdom. Results of meta-analytic structural equation models across these studies provided evidence of the indirect effect of felt understanding via felt positive regard on outcomes including trust and positive relational emotions. Study 7 (N = 307) then tested the causal effect of felt positive regard through a direct manipulation. Findings confirmed that felt positive (vs. negative) regard did lead to more positive intergroup perceptions. Finally, Study 8 (N = 410) tested the indirect effect as a within-person change process using a year-long, two-wave study of the conflict in Chile between Indigenous Mapuche and Non-Indigenous Chileans: Change over time in felt understanding indirectly predicted change over time in trust via change in felt positive regard. We consider the theoretical implications of the findings for how intergroup relations may be improved and the possibilities presented by felt understanding for intervention development. [ABSTRACT FROM AUTHOR]

This article analyses the documentary corpus composed of the early chronicles about the conquest of the Inca Empire and the dominions of Chile. The objective is to identify first the ritual protocols followed by the city of Cuzco -located at 13.6° SL- during the annexation of the Mapuche-language communities in Chile, south of the Atacama Desert, from the Copiapó River at 26° SL to the Mapocho River at 33° SL, and then, the border relations with the communities -from Arauco to Chiloé- located beyond the Inca border of the Maule River, from 38° to 43° SL. This work explores the correlations between the Inca protocols and the Mapuche government ceremonies that would form a federated political unit, and articulate alliances with the Guarpe, Puelche, Pampas and Patagonia ethnic groups from the Eastern Andes mountain range. The documentary corpus brings together information from the Cuzco perspective and that from the regional entities, thus allowing the reconstitution of the hegemony of a Southern confederation headed by Chile in parallel to Tahuantinsuyu. The regional pre-Columbian political history perspective is exhaustively explored. [ABSTRACT FROM AUTHOR]

In the Hispanic-American colonial frontiers with indigenous peoples of Mapuche culture, elaborate diplomatic traditions anchored in prehispanic protocols and ceremonies took form between the end of the sixteenth and beginning of the eighteenth centuries. During the parlamentos (diplomatic encounters) that took place in the Araucanian frontier (Chile today), Spaniards progressively substituted the traditional Winter’s bark or Canelo tree branches -considered by the Mapuche as symbols of peace-for batons of command, meant to define those who received and used them as friendly caciques, holders of a pacifying and receptive power. In the frontiers of Mendoza and Buenos Aires (Argentina today), on the contrary, command batons appear as a purely colonial innovation that the Cacique considered a source of prestige. Spaniards used these objects as a means to increase internal hierarchies as well as to promote dissension among different groups. I intend to retrace the overall lines of the process through which the Canelo tree branch -a sign of high symbolic value in Mapuche diplomacy-was appropriated and gradually replaced by the hispanic baton of command, thus distorting its initial meaning as a peace sign to turn it into the materialisation of a delegated power, dignity and rank flowing from the Spanish king. I will also illustrate how this sign was manipulated to raise rivalries and conflicts among indigenous groups [ABSTRACT FROM AUTHOR]