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Copyright of Dilemas Contemporáneos: Educación, Política y Valores is the property of Dilemas Contemporaneos: Educacion, Politica y Valores 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 Geopolitica(s): Revista de Estudios Sobre Espacio y Poder is the property of Universidad Complutense 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 recent decades, most Latin American countries have had their constitutions substantially amended, and several countries have introduced new constitutions altogether. Ecuador's new constitution came into effect in 2008 and, ever since, the society has shifted its traditional attitudes towards social rights, which had previously been undervalued and dismissed as mere subjective issues. Regarding housing as a basic human right, the promotion of social housing has been constitutionally guaranteed, and public policies have been set forth for that purpose. The present work will analyse: (1) the justice procedures set out in order to enforce habitat and housing rights, as brought to the fore in Ecuador since the advent of the 2008 Constitution; and (2) the public housing policies enforced, emphasising their historical constraints, financial aims, political potentialities, and actual outcomes, which in some cases were the reproduction of inequality. [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.)

The relationship between cultural values and well-being has been widely studied, mainly from traditional Western approaches to well-being, being scarce the research that addresses this relationship considering well-being from the perspective of native peoples. The objective of this study is to explore the relationship between values and well-being from the approach of the good living of the indigenous people of South America, conceived as the ability to live in harmony with all forms of life and with Mother Earth. 395 adults of the Lickan-Antay ethnic group participated in this research, 57 % women, with an average age of 41 years, residing in both rural and urban localities in northern Chile. The Lickan-Antay BLA32 and Portrait Values Questionnaire 21 were used. Descriptive, mean comparison, correlation and regression analyses were performed, the latter using the stepwise procedure. The results show that the Lickan-Antay living in communities from indigenous development areas (IDA) obtained higher mean scores in the different dimensions of well-being, with the exception of harmony in society, than those living in the city. In relation to cultural values, it was found that the value of tradition and universalism obtained higher mean scores among the Lickan-Antay living in IDA and the value of universalism among those living in cities. Meanwhile, the value of power was the one that registered the lowest score in both populations. When evaluating the bipolar dimensions, it was found that both populations emphasize the objectives of self-transcendence and openness to change. Likewise, the Lickan-Antay residents of IDA emphasize collectivism, while the residents of cities emphasize interests in mixed values. It is also found that the mean scores for tradition values and collectivist interests are significantly higher for Lickan-Antay living in ADI communities than for those living in cities. In general terms, it is observed that the values correlate significantly with the different dimensions of well-being. With regard to the regression analyses, the explained variances of the models fluctuated between 8 % and 26.8 %. No common pattern was observed in the different models, according to dimension of well-being or area of residence of the participants. Stimulation was the only value that was present in any model of the two populations under study, while in both populations there were values that responded to the bipolarity self-promotion vs. self-transcendence, and the bipolarity openness to change vs. conservatism. In the regression analyses for the dependent variable internal harmony, the model for IDA community incorporates the values of stimulation, achievement and universalism. For city residents incorporates the values of benevolence and stimulation. In the dimension of harmony in community life, the model for IDA Lickan-Antay incorporates the values of achievement and stimulation. Meanwhile, the model for participants living in cities incorporates the values of tradition and power. In the case of social harmony, the model for IDA participants incorporates only the value of achievement. For participants from cities incorporates two opposite values in Schwartz's circle of values, the values of conformism and stimulation. In the dimension of harmony in ethno-cultural development, the model for IDA population incorporates the values of universalism and conformism. For the urban resident population, the model incorporates the values of tradition and stimulation. Finally, in the dimension of harmony in nature, the model for IDA community residents incorporates the value of universalism, and for city residents, incorporates opposite values (tradition vs. stimulation and hedonism). The findings shown support the need to install real and effective spaces for interaction, exchange and intercultural openness, which promote the recognition of the values, ways of life and symbolic representations of the different cultures. This also implies the "interculturalization" of science and knowledge, and the challenge of constructing open epistemological assumptions that do not place limits on knowledge and reason. It is suggested that future studies include moderating variables such as ethnic identity and cultural involvement. [ABSTRACT FROM AUTHOR]

Copyright of Revista Linhas is the property of Universidade do Estado de Santa Catarina 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 Linhas is the property of Universidade do Estado de Santa Catarina 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 Boletín Latinoamericano y del Caribe de Plantas Medicinales y Aromáticas is the property of Universidad de Santiago de Chile 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 paper aims to take into account what has been understood as "indigenous philosophy" in Latin American philosophical discussion in recent decades. To this end, a meta-analysis is carried out based on a systematic review of academic articles that mention conceptual categories closely related to the noetic aspects of the indigenous, considering a database composed of Latin American journals indexed in the SCOPUS catalogue in the field of philosophy. Considering the material contained in 42 academic journals between 1984 and 2023, it was observed that 142 articles mention at least once concepts such as indigenous knowledge, indigenous cosmovision, indigenous thought, indigenous philosophy/wisdom, indigenous values, or other similar terms. On the basis of this systematisation, the paper proposes an order of the categories associated with the indigenous and points out the main conceptual challenges in characterising a Latin American indigenous philosophy. [ABSTRACT FROM AUTHOR]

This article presents some initial contributions on (re) thinking the major challenges facing Latin American society, reconstructing its historical features and its contemporary challenges. It also presents possible ways of reconstructing the present and the possibility of reconverting to ways of life, cultures and values that have their roots in ancestral peoples. It looks to Good Living, Food Sovereignty and agroecology, the principles of which are in line with the teachings announced by Pope Francis in his encyclicals Fratelli Tutti and Laudatto Si, for hope of a better world. This world will only be possible if it is based on Fraternity and Social Friendship and on deep respect for our Common Home and those who live in it. [ABSTRACT FROM AUTHOR]

Copyright of Revista Venezolana de Gerencia (RVG) is the property of Revista de Filosofia-Universidad del Zulia 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 de Ciencias Sociales (13159518) is the property of Revista de Ciencias Sociales de la Universidad del Zulia Venezuela 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 Sociedad y Ambiente is the property of Sociedad y Ambiente 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 Portuguesa de Enfermagem de Reabilitação is the property of Associacao Portuguesa dos Enfermeiros de Reabilitacao (APER) 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 Kavilando is the property of Kavilando 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 explores the main features of the "sustainability of life" approach, a theoretical and political approach specifically developed in the context of Spanish, Latin American, and Caribbean feminist economics in the last two decades. It dialogues with decolonial feminisms; ecofeminisms and degrowth ecological proposals; the popular, social, and solidarity economy; and feminist reflections on "good living" and "good co-existence." The article situates this approach within the wider spectrum of feminist economics as a plural school of thought and examines its particular characteristics in greater detail. Specifically, the article highlights sustainability of life as a multilevel approach that connects economic, social, and ecological systems and reveals the capital-life conflict that runs through them; offers a non-Eurocentric and intersectional perspective for analyzing the diverse implications of this conflict; and presents a political positioning that draws emancipatory imaginaries and horizons that place life at the center. Sustainability of life has come to be a main theoretical approach of Spanish, Latin American, and Caribbean feminisms. It offers an emancipatory roadmap for organizing life outside of capitalist structures. It proposes a vision for constructing an economy that is feminist, plural, and inclusive, prioritizing women and peripheral subjects. It presents a political proposal for collective action to confront the logic of capitalist, patriarchal, and racist systems. It harbors as its ultimate goal the sustaining of a "good collective life." [ABSTRACT FROM AUTHOR]

Copyright of Odeere is the property of Edicoes UESB 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 the Andean world, community life is one of the most important cultural manifestations, where gratitude -within their cosmovision- is an ancestral practice called "ayni", this expresses several connotations, one of them is the "good living" or "allin kawsay" that were instilled from within the family, such is the case of the students of the National University of Altiplano Puno, who still practice these traditions. The aim of the study is to analyze gratitude towards the family as an expression of the good life of university students in the Peruvian Andes. The research is based on a qualitative approach, phenomenological and ethnographic methods, with a non-experimental crosssectional design. 339 semi-structured interviews were conducted with students from the provinces of UNA-Puno. The qualitative data reduction model was applied (editing, categorization and coding, registration and tabulation), allowing to obtain different versions, testimonies and opinions of gratitude of university students towards their families. It is concluded that gratitude - as a philosophy of good living - is rooted in the importance of living as a family; not disappointing their parents is a motivation to move forward in recognition of the sacrifice and effort they receive for providing them with better life opportunities; that even in spite of their mistakes they receive unconditional support, which is why they express their admiration and gratitude, not only to their parents but to their entire family (brothers, grandparents, uncles and aunts, uncles and even godparents). Finally, the fact of finishing their higher education to become good professionals is an act of reciprocity towards their loved ones and community. [ABSTRACT FROM AUTHOR]

During the 1960s–1970s in Ecuador, Indigenous and peasant movements challenged the descriptions of rural life in government education programmes while offering a space of transculture. As Sylvia Wynter [2003. 'Unsettling the Coloniality of Being/Power/Truth/Freedom: Towards the Human, After Man, Its Overrepresentation – An Argument.' CR: The New Centennial Review 3 (3): 257–337.] proposes it, such space allows to narrate human life with sensibilities non-aligned with normalised cultural particularities of the ideal tacit 'we' in national(ised) stories. This text engages with the convivial movements between narratives and counternarratives about rural lives and ways of living. It argues that rural can be thought as a genre and ruralness as a practice of existence, which disrupt overdetermining notions of what counts as dignified life, valid political demands, and possible futures. That disruption is an exercise of conviviality where Indigenous and racialised peoples challenge a living together under rules and practices that demand their assimilation or erasure. Their luchas (fights) are proposals for coexistence through social change. Particularly the article looks at how the poem The Bread of Life, published in the bilingual Kichwa/Spanish newspaper Jatari Campesino, pushed back against the logics of 'bettering' lives offered by Fundamental Education and Community Development projects. These were projects espoused by the Ecuadorian Government and UNESCO and funded by the Alliance for Progress, among other foreign aid agencies. [ABSTRACT FROM AUTHOR]

The research presents a bibliometric analysis of scientific production concerning gender perspectives within the framework of Good Living. By querying the Redalyc Gender Studies Collection and employing descriptive statistics, a comprehensive examination was conducted to gauge the current state of this domain. The review facilitated the identification of key contributors, publications, journals, countries, and organizations involved in advancing this discourse. Results indicate a steady growth in production since 2013, yet it is distributed across multiple journals, authors, and institutions without established consolidated academic communication channels. Publications are concentrated in journals with medium to medium-low impact. Colombia, Mexico, and Chile emerge as frontrunners, while Central America and the Caribbean exhibit comparatively lower involvement. Female-authored works predominate. In conclusion, the field appears fragmented and nascent, underscoring the necessity for increased inter-institutional collaboration, formal channels of academic communication, and the consolidation of research groups to integrate perspectives solidly. [ABSTRACT FROM AUTHOR]

Copyright of Enunciación is the property of Revista Enunciacion 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 Verba Iuris is the property of Universidad Libre Bogota, Centre de Investigaciones Socio Juridicas de la Facultad de Derecho 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 Pacha: Revista de Estudios Contemporáneos del Sur Global is the property of PACHA REVISTA DE ESTUDIOS CONTEMPORANEOS DEL SUR GLOBAL 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 commentary presents a broader perspective on the paper Psychopolitical foresensing for social transformation (PFST): theoretical reflections for action research in Brazil towards the SDGs. It is generally accepted that the current path of capitalism is accelerating the planetary climate crisis and social inequality and is bringing an individual and collective feeling of frustration.Cimini and Homem’s brings in their paper a proposal in tackle this frustration feeling through advancing the theory of change (ToC) concept by creating a framework for an action research project based on awareness-based systems change (ABSC). I highlight three relevant contexts to Brazil to be considered in their action research project: i. Decolonization and good living: concepts in Brazil’s current transformation mindset; ii. Nature-based solutions: the value of socio-biocultural diversity in Brazil; and iii. Practical experience on building a participatory ToC for the Amazon. Cimini and Homem’s proposed journey on PFST aiming to expand on ToCs approach by adding ABSC methodologies using presence-sense-reconnection, seems to be a path to integrate inner and out change with social and cultural transformation. They have a great opportunity, combined with a challenge, to plant a seed in leaders and changemakers in expanding their views of how impact can be generated. They can be bold in the PFST journey by enhancing awareness and actions, going beyond the SDGs, and bringing light to Brazil’s position as a global leader in nature-based solutions to face climate change.

This work arises within the framework of the Pehuajó Solidarity Network (RSP), where a voluntary group, independent since 1997, meets alternating kitchen/s to discuss some issues of interest related to signs and symptoms that a member of their family suffered, without know the condition of Celiac disease. Currently, the fact of being celiac in the social context where one lives and/or in the tourist places that they visit, do not always meet the nutritional needs of children, adolescents, young people, adults, people in general who they suffer from Celiac disease. That is to say, the achievement of Municipal Ordinance 94/2019 in district 079 of the province of Buenos Aires and the Laws: National and Provincial in Argentina are still known and are gradually being complied with, being the Gastronomic offer, sale of food, services of confectionery, among other insufficient. They do not have at least one menu for celiacs, with few exceptions. In other words, the group of aware independent volunteers not only incorporates knowledge to self-manage celiac disease, but as an informal entity it is managing to transpose in formal institutions, the community of the contextterritory, non-profit activities with the objective of: disseminate, raise awareness and make celiac disease visible as a pedagogical strategy. That is, to make visible the advances developed in the 21st century, the very concept of this chronic disease, which went from being defined as a mere food intolerance, to being recognized as a systemic pathology with an autoimmune basis.

Copyright of Estudios Pedagogicos (Valdivia) is the property of Estudios Pedagogicos 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 the face of global crises, various communities around the globe have been undertaking counter-hegemonic alternatives for social and productive organization. This essay takes up this premise, and through a narrative review of the academic literature and from a decolonial perspective, discusses the role of ecovillages within the pluriverse of alternatives, aiming to contribute to a critical reflection on the community confluence processes that strive to be both fair and ecological. It is understood that the socio-environmental practices of ecovillages, in confluence with the plurality of networked community alternatives, tend to represent a promising path for the necessary transition towards a fair and low-carbon society, in tune with the three-pronged dimensions of cultural identity, social equity and ecological sustainability associated with the communal ethics of Good Living.

Copyright of Jangwa Pana is the property of Revista Jangwa Pana 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 Prospectiva is the property of Universidad del Valle 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 Recerca is the property of Universitat Jaume I 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 paper, 'A relational turn for sustainability science? Relational thinking, leverage points and transformations' presents a compelling summary of the incipient relational turn in sustainability science. That piece and the reply and response that follow put forth important arguments about what relational thinking is and how it can infuse sustainability science research. We are grateful for this conversation, but also recognize that crucial intellectual contributions from the Global South require further treatment. In response to West et al'.s invitation to conversation, we offer a summary of a diverse body of scholarship and practice that informs sustainability science in subtle but clear ways: Latin American contributions. We first summarize a set of Latin American theoretical contributions to relational thinking relevant to sustainability science. We then offer examples of how relational thinking infuses everyday life in many Latin American contexts. We close with reflections on the importance of Latin American thinking for sustainability science and transformations toward sustainability. [ABSTRACT FROM AUTHOR]

In the face of global crises, various communities around the globe have been undertaking counter-hegemonic alternatives for social and productive organization. This essay takes up this premise, and through a narrative review of the academic literature and from a decolonial perspective, discusses the role of ecovillages within the pluriverse of alternatives, aiming to contribute to a critical reflection on the community confluence processes that strive to be both fair and ecological. It is understood that the socioenvironmental practices of ecovillages, in confluence with the plurality of networked community alternatives, tend to represent a promising path for the necessary transition towards a fair and low-carbon society, in tune with the three-pronged dimensions of cultural identity, social equity and ecological sustainability associated with the communal ethics of Good Living [ABSTRACT FROM AUTHOR]

In the context of the current systemic crisis, neoliberal capitalism is widely questioned for its unsustainability, but there is a lack of proposals from other epistemological and ontological frameworks that allow the construction of real alternatives of economy and existence. From a critical perspective, based on a field work in the Araucanía region of southern Chile, between 2010 and 2020, in this article it is analyzed the resignification of the economy based on the systematization of the economic and life principles of the Mapuche people, based on kelluwün, or reciprocity, and the equilibrium between subject, community and biodiverse environment, with their material and immaterial dimensions necessary for the production and reproduction of life. In the reconstitution of the lof as an ancestral socio-territorial basic unit, the original conception of economy can be repositioned, centered on the oikos, the foundation of proposals for economic and political autonomy.

This article analyzes some of the consequences that a perspective of economic growth through the dominance of what are often referred to as "natural resources" has for the Amazon region and its sociobiodiversity. Through a critical analysis of recent academic literature and journalistic articles, it aims to contextualize the Amazon region and its importance for the planet, as well as to show the extent of the problem of deforestation and to point out some of its consequences. As a counterpoint to the "exploitation of nature" promoted by the capitalist system, which only benefits a minority of human beings to the detriment of a majority of other beings - human and non-human - and their environments, the cosmovision of Good Living developed by the Andean-Amazonian peoples and the decolonial perspective are highlighted. Good Living defends the need to respect all forms of life. Thus, it constitutes a possibility of establishing another relationship between all living beings and their environments and, as a consequence, an attempt to avoid the destruction of what is left of the Amazon rainforest and the possible appearance of other pandemics similar to that of COVID-19 in that region. [ABSTRACT FROM AUTHOR]

Copyright of Frónesis is the property of Universidad del Zulia (Fronesis) 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.)

A pesar de su diversidad étnica y cultural, Colombia no se presenta como referente del buen vivir en los ámbitos académico o político. Por esto, el presente trabajo busca analizar la existencia de los postulados del buen vivir a partir del estudio de tres pronunciamientos de la Corte Constitucional colombiana en los que se han resuelto conflictos sobre el modelo de desarrollo. Se puede anticipar que, en estos fallos, la Corte ha apostado por elementos afines al buen vivir, implícita o explícitamente, mediante una crítica a la irreflexibidad economicista con la que se asume el proyecto de desarrollo extractivo colombiano y el respaldo que otorgó a las diversas formas de vida de las comunidades involucradas en estos conflictos.

Environmental issues such as the progressive loss of biodiversity on a global scale and climate change cannot be separated from other territorial problems caused by social injustice, economic inequality, access to natural resources, gender violence and the fight for human and nature's rights. The evaluation of biodiversity management strategies must by necessity draw on a retrospective look at the interpretation of the problem and the conceptual approach of the general territorial management policies in which they are framed. From a critical view, these approaches have different nuances depending on the historical journey, theories and main actors involved with territorial policies in different regions of the world. In this work, we apply qualitative content analysis to contrast the key concepts on which the main European territorial policies of recent decades have been based with the main guidelines of the emerging Latin American territorial perspectives. Thus, we seek to initiate a dialogue between the northern hemisphere's globally hegemonic notions of nature, territory, biodiversity and its management and new theories and proposals from the South, whilst simultaneously contrasting both with the content of the latest Convention on Biological Biodiversity Strategic Plan 2011–2020. We conclude with some recommendations aimed at building bridges and contributing to the construction of future global conservation strategies from a critical and territorial perspective that tends towards integrating sustainability with social and environmental justice. [ABSTRACT FROM AUTHOR]

Copyright of Saber, Ciencia y Libertas is the property of Saber, Ciencia y Libertad 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 Ecología Política is the property of Fundacio ENT 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 21st century poses environmental, social, economic and political challenges, all of them projection of the individual crisis that affects the human being as a social being. The educational field is the expression of these needs and at the same time a space for their transformation. The present work was carried out at the University of Pinar del Río, Cuba, the objective of which was to develop a schedule of activities that stimulates spirituality in teachers of the Pedagogy-Psychology and Economics careers at the ¨Hermanos Saíz Montes de Oca ¨ university. In the investigation, theoretical and empirical methods were used that facilitated the verification of the problem situation and the solution from a schedule of activities. The research contributed important elements in the definition of key and novel concepts from the educational-spiritual aspect and the modeling of creative workshops as a proposed solution to the identified problem. [ABSTRACT FROM AUTHOR]

Copyright of Revista Mexicana de Ciencias Politicas y Sociales is the property of Revista Mexicana de Ciencias Politicas y Sociales 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.)

Abstract The negative impact of hydropower companies is cushioned frequently through compensation that is proportional neither to the needs of communities nor to the energy business. Considering the dependence of hydropower on the environment, it is unclear how the good living of communities can be combined with the long-term sustainability of power companies. Therefore, the purpose of this study was to establish a benefit sharing scheme between hydropower companies and local communities. We conducted a systematic literature review using a sequential mixed-method approach. In the first stage, we performed a quantitative bibliometric analysis, and its results, described in Model 1.0, were the basis of the second stage. Consequently, in the second stage, we conducted a content analysis of 40 documents to enrich the previous version of the model in Framework 2.0. After completing both the methodological stages, we prepared a theoretical operational framework for benefit sharing based on collaborative governance that assigned different specific weights for companies and local communities. Equal benefit sharing is the result of an adaptive process that depends on (1) the performance of companies, (2) the level of empowerment of communities and (3) the state’s capacity to intervene in setting rules of engagement that help reduce power asymmetries between companies and the society.

The framework of analysis for “buen vivir” (good living) requires new metrics that fit this theoretical perspective and its social mandates. Following Ramírez’s conceptual-methodological proposal (2012, 2019), it will be argued that studying “good living” implies analyzing the distribution and concentration of time well lived (tBV). To demonstrate the applicability and fruitfulness of this approach, a statistical comparison of the concentration of tBV between Germany and Ecuador is performed. This analysis yields three results: 1) At the macro level, the country with the higher level of development presents higher levels of tBV; 2) At the micro level, in Ecuador, the higher the level of income, the more tBV its citizens enjoy. In Germany, the opposite is true; 3) The composition of tBV varies between the two countries. Ecuadorians devote twice as much time to sociability as Germans.