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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]

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]

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]

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]

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]

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]

"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]

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]

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.)

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.)

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]

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]

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]

El presente artículo estudia la representación épica del mundo indígena mapuche en Cuarta y Quinta parte de La Araucana , continuación literaria de La Araucana de Alonso de Ercilla, publicada por el poeta español Diego Santisteban Osorio en 1597. Su epopeya recrea una serie de enfrentamientos y emboscadas de los hispanos contra los indígenas en las que se pondera el castigo, el dolor, la tortura y martirios de los de Arauco a partir de diversos modelos literarios del Mundo Antiguo — Roma, Numancia, Sagunto— que, en su conjunto, buscan glorificar la guerra de conquista y el holocausto indígena del siglo XVI. This article studies the epic representation of the Mapuche indigenous world in the Fourth and Fifth Parts of La Araucana , a literary continuation of La Araucana by Alonso de Ercilla, published by the Spanish poet Diego Santisteban Osorio in 1597. His epic recreates a series of confrontations and ambushes of the Hispanics against the natives in which the punishment, pain, torture, and martyrdom of those from Arauco are pondered based on various literary models of the Ancient World—Rome, Numancia, Sagunto—which, as a whole, seek to glorify the war of conquest and the indigenous holocaust of the 16th century. [ABSTRACT FROM AUTHOR]

Argentina's 1879–85 Desert Campaign formed the basis for dispossessing the Indigenous community of its southern frontier. This article argues that the Desert Campaign should be understood as much as an epidemiological event as a military one, focusing on the most intense phase of a smallpox epidemic that ravaged communities of Indigenous survivors. More lives were lost to smallpox than to combat, particularly as the disease permeated prisoner camps. A general lack of concern for the health of Indigenous prisoners punctuated their experience of dispossession at the hands of the Argentine army and "distribution" into forced labor systems throughout the country. [ABSTRACT FROM AUTHOR]

The purpose of this article is to construct a theoretical framework in order to conduct a knowledge/wisdoms dialogue on the theme of pedagogy with the native Mapuche people living in Chile. Part of the problems of such a task are comparative (between pedagogies) and the specific problem that concern this article is the relation of compatibility/incompatibility between these pedagogies. The article proposes to use the philosophy of Gilles Deleuze to theorize incompatibility as a positive although disruptive event centred on his notions of knowledge, learning and encounter, as well as taking into account his broader scope of understanding problems in general. To further develop and specialize these notions the article takes up the methodological reflections on comparison, translation and the equivocal by the anthropologist Viveiros De Castro. [ABSTRACT FROM AUTHOR]

Copyright of Divergencia is the property of Taller de Historia Politica 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.)

Copyright of Lingüística y Literatura is the property of Universidad de Antioquia, Facultad de Comunicaciones 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 takes up a chapter of the thesis defended in the year 2022 to approve the Doctorate in Education at the National University of Comahue in Argentina. I narrate a scene in an urban school classroom whose population is mapuche and non- mapuche boys and girls, where a non-mapuche teacher teaches a subject of natural sciences that is in opposition to the knowledge of a mapuche child. From it, I analyze the subjugation of the right to preserve culture and maintain the worldview of native peoples. This right is denied by the dominant culture that is expressed in the Argentine state school which does not grant validity to the knowledge of the pre-existing peoples to the constitution of the national state, making it invisible. I propose to analyze this situation from the political, institutional and subjective experiential dimensions with the intention of making a contribution to the praxis claiming the rights of native peoples, from a decolonial perspective located in the South of this continent. [ABSTRACT FROM AUTHOR]

The article "Presentation" of the magazine "Utopía y Praxis Latinoamericana" addresses the rights of peoples from an intersectional perspective in Latin America. It questions Eurocentrism, patriarchy, racism, and anthropocentrism as oppressions that affect individuals and peoples. The dossier includes research papers from various Latin American countries, such as Panama, Brazil, Uruguay, Argentina, and Chile, which address the issues of oppressions from different dimensions. In addition, book reviews are presented on topics such as the rights of transnational companies, the history of education in Argentina, and society during the pandemic. [Extracted from the article]

Multiple international declarations have proclaimed the right of indigenous peoples to receive a respectful education toward their cultural identity. However, schools struggle to address students' ethnicity, incorporate indigenous perspectives, and properly interact with families. The authors belong to the Mapuche people and have considered it relevant to address the perceived tensions in the educational space during their academic and professional work experience. They adhere to the perspective of cultural psychology, which proposes the mutual construction of the individual and its context. This research is aimed to understand the tensions between the school and indigenous families belonging to the Mapuche people, who live outside the ancestral territory. A qualitative data collection and analysis strategy was followed, focusing on the narratives of 14 Mapuche mothers and fathers with school-age children. The relationship between the school and the Mapuche families is characterized by mistrust and criticism from the families. The school exhibits ambivalence while trying to incorporate Mapuche cultural expressions and reproducing discrimination dynamics at the same time. These tensions are related to the legacy of discrimination left by the school as an institution and episodes of racism experienced by the interviewees. Difficulties in the management of cultural diversity are perpetuated by political and social resistance to provide and expand indigenous rights. [ABSTRACT FROM AUTHOR]

Copyright of Revista Latinoamericana de Ciencias Sociales, Niñez y Juventud is the property of Centro de Estudiso Avanzados en Ninez y Juventud alaianza Cinde, Universidad de Manizales 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.)

The rukas (ancestral houses) of the Mapuche people in the Neoliberal metropolis of Santiago de Chile appear as anachronisms. Existing literature to this date has analyzed them as cultural expressions detached from issues of property. However, this article insists on bringing together studies on Indigenous property –the majority of which are concentrated in the south of the country– with the struggles of the indigenous population for the control of access to urban land. The interviews for the research presented here included coordinators and participants of several rukas, and officials of different state institutions related to indigeneity and city building. The results show how Mapuche associations perform the precarium-tenured sites by drawing on the ancestral and mobilizing memories of dispossession. In contrast, the landowning institutions stage a performance of their absolute control of property as a neoliberal space of rational choice and self-interest. The article ends by insisting on the importance of studying performances of property to understand the social production of habitat in the Neoliberal city. [ABSTRACT FROM AUTHOR]

This article proposes a theoretical-methodological reflection, drawing from social psychology, on the challenges involved in the research process with indigenous population, particularly with people belonging to the Mapuche indigenous group. We emphasize the ethical, theoretical challenges and methodological tensions that emerge due to the hegemonic forms of knowledge production of psychology, which are framed within postcolonial logics, which privilege the Western perspective over that of indigenous peoples and, at the same time, when implemented, reproduce practices of domination and racialization that have their origin in the colonial past. Finally, we propose a reflection with the aim to rethink our relationships with the participants and our investigative practices from a decolonial perspective. [ABSTRACT FROM AUTHOR]

Oral stories have historically been used by Indigenous peoples as an educational tool. In contexts of social diversity, where Indigenous peoples are a minority, these stories are excluded from formal education or used in ways in which their original meaning is lost. Epews are oral stories that form part of the family education of the Mapuche people. This article aims to reflect on the emotional socialization mechanisms in formal education (kindergarten and school) and also from the perspective of Mapuche family education, taking the epew as a basis for the learning process of knowing how to feel. The methodology corresponds to the Delphi method, in which 40 people participated (experts in methodology, literature, intercultural education, Mapuche academics, and Mapuche families). The results allow us to highlight the importance of the epew in the learning process of knowing how to feel in early childhood education. These results are organized into categories such as (a) the conceptualization of the epew; (b) reporting; (c) the epew and its function: Mapuche values and anti-values; (d) articulation with territory; and (e) early childhood education proposals. The results conclude that the implementation of the epew in the classroom, through the incorporation and visibility of socialization mechanisms, values, and rules of the display of emotions of the Mapuche people, constitutes a starting point for intercultural education in early childhood. [ABSTRACT FROM AUTHOR]

The aim of this article is to show that what seems natural today has a long social and environmental history, associated with the way in which territory has been socially produced. Socioenvironmental change is not natural, but instead is a political ecological project, and in this case, a colonial project deeply connected with the form that capitalism took in Southern Chile from the 16th century. This paper aims to connect three things: the colonial encomienda system as a primitive accumulation based on the capture of people and land to produce profit, the metabolic rift produced by colonial territorial relationships, and the emergence of a new nature which, dialectically, destroyed and created the conditions for the Indigenous uprisings, and the Mapuche resistance that continues today. The case of the fort in Mariquina Valley is used to illustrate the interlinkages between historical geography and landscape archaeology, to make the colonial production of nature visible, to understand how the Spanish fortress supported the production of the new colonial nature and the dispossession and transformation of the Indigenous territories. [ABSTRACT FROM AUTHOR]

Even though Mapuche people represent the largest indigenous population in Chile, the "logic of double rationality" in their educational knowledge and its link with acculturation dynamics, has been scarcely studied. The aim of this study was to explore the relationships between the attitudes toward school education and the acculturation orientations of 468 Mapuche people, with ages from 17 to 53 years (M = 16.19; SD = 7.0). Participants were students of secondary schools and universities from urban and rural areas of different regions of Chile. Results showed that most of the participants presented a bicultural orientation (39.4%), followed by a group of segregated or ethnic identity profile (23.5%), while those who preferred assimilation (17.5%), and marginalization (20.7%) represented a minority. Results indicated that people identified as bicultural scored higher in the components of dual Mapuche/Chilean Mestizo educational rationality than the other acculturation profiles. Also, the fluency in speaking Mapuche language was positively associated with the perception of cultural differences in knowledge and education between Mapuche and Chilean culture, the evaluation of the teaching of Mapuche culture, the perception of school as a factor of assimilation, the valuation of bicultural practices, and the justification of double rationality. Findings' contributions to the development of pertinent educational practices in contexts of social and cultural diversity are discussed. [ABSTRACT FROM AUTHOR]

Setter colonialism is dedicated to the elimination of the native, not just from territory but from the past. This form of elimination comes from the mistranslation or misunderstanding of names and terms that identify individuals and communities, which the colonists then use to separate Indigenous peoples from their own pasts. Many researchers have argued that the modern Mapuche are the result of ethnogenesis in the late eighteenth century, in part from misuse of the Mapuche language mapuzugun in describing communities in the past. This paper argues that, based on ethnographic, archaeological, and historic evidence, Che is the correct autonym to use for the Indigenous inhabitants of Wajmapu, the territory comprised of southern Chile and western Argentina, before the Che themselves began using the autonym Mapuche in the eighteenth century. [ABSTRACT FROM AUTHOR]

This article explores the vision, process, and reaction to the privatization of Mapuche lands in Araucanía, Chile, from 1871 to 1916. It shows how politicians developed a racial vision for Araucanía between 1871 and 1882 during the final battle with independent Mapuche forces. Chilean government officials and elite societies created land policies that targeted the removal of indigenous populations from fertile lands to expand industrial agriculture by favoring large Chilean-owned estates and partitioning small to medium-sized plots to European settler-farmers. From 1883 to 1896, the Chilean government put its vision into practice, investing in the recruitment of European farmers and reconsidering new laws regarding colonization, land rights, and indigenous settlements. However, after the 1891 civil war, the government retreated from expensive state-building projects. From 1896 to 1916, Chilean small farmers intensified land grabs and, in response, indigenous communities formed organizations to defend their lands. At the core of the conflict were the issues of land and racialized policies that defined land access. By examining laws, government reports, missionary chronicles, and indigenous writings, this article demonstrates the progression of a racialized language that excluded indigenous peoples from their lands, founded in the desire to privatize native lands and accelerate the making of a modern Europeanized nation. [ABSTRACT FROM AUTHOR]

This article addresses the consequences of dispossession on labor trajectories of urban-dwelling Mapuche women and their labor situation as viewed from their own perspective in southern Wallmapu, between 1985-2020. These women belong to two distinct generations engaged in labor market in Fütawillimapu (Great Lands of the South). By means of nütram, a personalsocial history is reconstructed for each worker, presenting their labor trajectories in a time-spatial sequence: settlement, placement, and experience regarding entry into and exit out of labor field. Thus, logics of bodily dispossession are revealed to be articulated by the effects of territorial dispossession, both of these coexisting within a third one, namely political dispossession, which persists in relegating the role of indigenous peoples' historicity in labor. [ABSTRACT FROM AUTHOR]

The article is an introduction to a dossier on the Mapuche issue in Chile and Argentina. In the 19th century, both countries militarily occupied Mapuche and Tehuelche territories. In Chile, the indigenous people were subjugated and repopulated with foreign settlers, while in Argentina concentration camps were created for captive indigenous people. There was controversy over how to civilize the indigenous people, and the state decided to distribute indigenous families to different labor activities far from their original habitat. Currently, the government of Gabriel Boric in Chile has proposed measures to address the ancestral conflict, while in Argentina the situation of the indigenous people has been made invisible and marginalized, except during Peronist governments. Although there has been an increase in the visibility and demands of indigenous peoples, interethnic conflicts persist due to the criminalization and stigmatization of the Mapuche. [Extracted from the article]

In Argentina, the myths of the European origin of its population and the extinction of the original peoples have been in force for 140 years. They have had explanatory force to deny not only rights to native peoples but also to publicly affirm their very extinction. Since the end of the last military dictatorship (1976-1983) and the return of democracy, the existence and rights of native peoples have been recognized. At the same time, there was a strong criticism of the entire historiographical account that had supported these myths. However, in the present, the debate about history continues. In the current context of political confrontation between different models, we find new discourses that articulate old explanations based on those myths. After the tendency to criticize the traditional discourse, new revisionist and denialist proposals have been established, anchored in the current political context. These reuse and redefine the stereotypes of foreign and Chilean indigenous peoples, the myth of innate violence and the illegitimacy of the claim of rights by native peoples. These discursive constructions accompany a process of increasing violence towards the organizations and demands of the original peoples in Patagonia, where the Mapuche people are identified as an internal enemy. In this paper we propose to address this context taking into account the scientific production on the historical process of indigenous subjugation and incorporation into the state-nation-territory matrix in Argentina, focusing especially on the case of Patagonia and the Mapuche people. [ABSTRACT FROM AUTHOR]

The article titled "Decolonizing Urban Territories: From Colonial Planning to Responses from Critical Interculturality" is a review of the book of the same name, edited by M. Caulkins et al. The book addresses the conflicting relationship between contemporary territorial planning and the worldviews of indigenous peoples in Chile from a multidisciplinary and critical perspective. It highlights the invisibility of indigenous territorial organization systems by the European colonial project, as well as the strategies of imposition of territorial ordering and planning practices. The book also examines the responses of indigenous peoples to the established national framework, focusing on rural expulsion and Mapuche migration to the city, and on critical interculturality as a relationship based on horizontality. Overall, the book seeks to promote critical and decolonial thinking about the effect of territorial planning on contemporary societies. [Extracted from the article]

The article problematizes the use of the conceptualization of 'Indian' in La Araucanía, Chile. Through a historical approach, the origins of the 'Indian' are discussed, as well as the causes and psychosocial consequences that this denomination has brought to indigenous subjects, mainly the Mapuche in Chile. The methodology is qualitative of documentary-descriptive type of scientific articles, they allow a historical understanding of the origins of the Indian concept and how it prevails in society. Content analysis is used in which the nuclei of explicit and latent sense and meaning that underlie the concept 'Indian' are identified. The results reveal that the deconstruction of the 'indian' would progressively eradicate practices of racism and discrimination against indigenous children, youth and adults. We conclude that the deconstruction of the "Indian" concept implies starting from the basis of the recognition of an intercultural epistemological pluralism. [ABSTRACT FROM AUTHOR]

Copyright of Confluenze. Rivista di Studi Iberoamericani is the property of Universita di Bologna, Dipartimento di Lingue, Letterature e Culture Moderne 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.)

Copyright of Revista Razón Crítica is the property of La Fundacion Universidad de Bogota Jorge Tadeo Lozano 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.)

Copyright of Desacatos is the property of Centro de Investigaciones y Estudios Superiores en Antropologia Social 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.)

Since 2006, the Argentinian system of education has included intercultural bilingual education, a type of education across kindergarten, primary, and secondary education that guarantees the indigenous peoples' right to receive quality and equitable education which preserves and strengthens their cultural practices, language, cosmovision, and ethnic identity in a multicultural society. In the province of Chubut, southern Argentina, the Ministry of Education launched a professional development program targeted at primary school teachers working in small town and rural areas with students ethnically associated to the Mapuche peoples and their language, Mapudungun. The aim of this paper is to examine how a group of four teachers understood and implemented CLIL in relation to ethnic equity and socially just education in a semi-rural area of Chubut. Framed as a case study, data were collected in 2021 and 2022 through group discussions, journal diaries, and arts-based methods. Data came from four primary school teachers as well as the program facilitator. By means of quality content analysis, the findings show teachers' understanding of CLIL as an inclusive and equitable approach that can help promote ethnic identity and ethnolinguistic vitality. [ABSTRACT FROM AUTHOR]

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This article investigates social motivations in trafkintu (exchange), a concept derived from the Mapuche (Indigenous people of southcentral Chile and southwestern Argentina: literally, people of the land). We propose five key motivations for trafkintu, reciprocity, solidarity, cosmological, recovery, and critique. While reciprocity and solidarity are commonly associated with exchanges, we argue that from a Mapuche perspective it is essential also to relate them to a cosmological motivation, something often neglected by the anthropocentric focus of western academics. The motivations of recovery and critique reject the idea that Indigenous economical concepts only explain the past by considering the contemporary context of trafkintu. Recovery and critique testify to the colonial economic onslaught and the difficulty of reproducing the motivations of reciprocity, solidarity, and cosmology within a market-driven economy. Recovery and critique motivate trafkintu as a heterodox economic institution with strategic similarities to other anti-hegemonic forces, making them potential allies. [ABSTRACT FROM AUTHOR]

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Copyright of Toldo de Astier 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.)

The article titled "Quinto Sol in the history and present of indigenous people in the Pampas and Patagonia" analyzes the importance of the Quinto Sol magazine in the reconstruction and interpretation of the indigenous past and present in the regions of the Pampas and Patagonia in Argentina. The magazine has been an appropriate space for the publication of research on the history of regional settlement, as well as for linking that history with the current practices and demands of indigenous communities. Several works published in the magazine are mentioned, addressing topics such as the appropriation of writing by the Mapuche, Ranquel, and Tehuelche peoples, the formation of letter collections by Ranquel chiefs, and the writing and translation practices of Mapuzungun. The article highlights the importance of understanding these regional dynamics in order to challenge the ideological constructions that justify the conquest of indigenous territories and current inequalities. [Extracted from the article]

This article reflects from an interdisciplinary perspective that links bioethics with medical anthropology, on the challenges of indigenous peoples in the face of biomedical research according to the current scenario of ethical and intercultural institutions and regulations in Chile. This reflection takes as its foundation two concrete cases of unethical biomedical operations - one with the Rapa Nui people, the other with the Mapuche people - to show the relational dynamics of the actors involved, their expectations and objectives. The reflection proposes a discussion around the possibilities of a bioethics situated and coherent with the frameworks of rights in health of indigenous peoples, that manages to orient biomedical research towards the benefit of the subjects - individuals and groups - in question [ABSTRACT FROM AUTHOR]

This article examines the life and career of Alejandro Lipschütz, Chile's most accomplished indigenista, to investigate his influence on the scientific and political discourse about the role of indigenous peoples in modern American states, known as indigenismo. Trained as an experimental biologist, Lipschütz criticized prevailing views of race in the Americas, arguing for a social interpretation and analysis of racial categories that defined indigeneity. Lipschütz then promoted the creation of an indigenous institute within the Chilean state and advocated on behalf of the Mapuche people. Because indigenous leaders themselves developed a strong political movement in the mid twentieth century, transnational indigenismo failed to produce meaningful or lasting progress in Chile. That failure convinced Lipschütz that indigenous peoples should preserve and strengthen traditional communities and seek political autonomy. This analysis joins a growing body of scholarship that challenges conventional views of indigenismo, which characterize it as a repressive ideology used by paternalistic states. This study of Alejandro Lipschütz prefigures the shift toward acknowledging the greater indigenous agency that accompanied identity-based social movements emerging in the 1980s. [ABSTRACT FROM AUTHOR]