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La memoria de este libro nos devuelve, quizás, a una estación española de ferrocarriles en abril de 2008 y a una de sus consecuencias: un fructífero conversatorio en la ciudad de Quito (Ecuador) en junio de 2010 que, tras algunas vicisitudes, ve la luz en forma de libro sobre una temática de absoluta actualidad para el país como recoge su título. Entre estos acontecimientos han devenido muchas y diferentes circunstancias que, ya, forman parte de la memoria de aquellos que, como traza Eva Caballero (Cap. 1) al explicar los motivos del proyecto que dio origen a este libro, seguimos comprometidos con el diálogo y la colaboración trans- como manera de comprender el mundo. La comunicación más allá de fronteras y categorías es, también y por supuesto, una de las muchas opciones que se nos presentan a lo largo de la vida. La memoria, sin embargo, no es una opción porque, como versificó Borges, “somos nuestra memoria”, y no parece que pudiera haber existencia social, y por tanto existencia humana, sin ella –añado. Me gusta la afirmación de Borges porque vincula la existencia del presente vivido al pasado recordado y, además, porque admite la validez (y es probable que también la certeza) de que lo recordado (en forma de Tradición o de Historia) sea lo único que da sentido al presente. Aunque el conocimiento que tenemos de la historia enseña que, paradójicamente, el pasado no tiene una existencia cerrada, ni acabada, ni finita porque continuamente surgen subjetividades que desconocíamos, que habíamos olvidado o, simplemente, que habíamos querido olvidar. Nuestra experiencia personal, así como las conclusiones –siempre parciales y provisionales—que sacamos desde las disciplinas sociales y humanas, desvelan que el pasado es una constante recreación, y que es sobre esta recreación que fundamentamos nuestro suceder presente al tiempo que suceden.Y el análisis de la manera en la que como miembros de un grupo humano recordamos el pasado (memoria) para contarlo (que nos dijera García Márquez), para entender el presente de un mundo global y diverso (interculturalidad) y para preparar el futuro (desarrollo), es lo que nos ha interesado en este libro. Ese continuo temporal pasado-presente-futuro (sea cíclico como en el mundo andino o lineal como en el mundo judeo-cristiano) que conforma el tiempo social es el que da sentido a la vida en sociedad. Sin embargo, aquí no planteamos una mirada al pasado (en tanto que Historia), ni a la memoria (en tanto que depositaria de las esencias identitarias del grupo), ni a la selección y administración de unos determinados elementos donde resida un segmento del pasado (en tanto que patrimonio), sino a cómo este discurrir de la memoria influye en el suceder cotidiano de los pueblos y nacionalidades que estructuran Ecuador hoy con la intención de proyectarse hacia al futuro.
The Future of the Past is a biennial conference generally carried out during the commemoration date of the incorporation of Santa Ana de Los Ríos de Cuenca Ecuador as a World Heritage Site (WHS). It initiated in 2014, organized by the City Preservation Management research project (CPM) of the University of Cuenca, to create a space for dialoguing among interested actors in the cultural heritage field. Since then, this space has served to exchange initiatives and to promote coordinated actions based on shared responsibility, in the local context. The third edition of this conference took place in the context of the 20th anniversary of being listed as WHS and a decade of CPM as the Southern host of the PRECOM3OS UNESCO Chair (Preventive Conservation, Maintenance and Monitoring of Monuments and Sites). For the very first time, and thanks to the collaboration with the Raymond Lemaire International Centre for Conservation of the University of Leuven (Belgium), the conference expanded its local scope. On this occasion, contributions reflected round a worldwide challenge in the cultural field: revealing the paths towards participatory governance of cultural heritage. Participatory governance is understood as institutional decision-making structures supported by shared responsibilities and rights among diverse actors.
This book shows how the introduction of intermediation is relevant in studying political and public policy processes, as they are increasingly accompanied by grey spaces in public and non-public arenas that cannot be categorized as purely representative or purely participative. Instead, ‘hybrid’ mechanisms are developing in the policy-making process, which bring in new actors who either are unelected while being required to represent or advocate for the common good of others or are directly elected but challenged by identity/rights-based issues of the people they are required to act in the best interest of. By proposing a conceptual frame on intermediation and addressing five different Latin American countries and a wide range of case studies —from human rights, labour relations, neighbourhood management, municipal bureaucracies, social accountability, to complex national systems of citizen participation—this volume shows the versatility and validity of a tridimensional frame, the “cube of political intermediation” (CPI) as a tool for analysing public policy and understanding contemporary democratic innovation in Latin America.
On January 20, 1949 US President Harry S. Truman officially opened the era of development. On that day, over one half of the people of the world were defined as "underdeveloped" and they have stayed that way ever since. This book explains the origins of development and underdevelopment and shows how poorly we understand these two terms. It offers a new vision for development, demystifying the statistics that international organizations use to measure development and introducing the alternative concept of buen vivir: the state of living well. The authors argue that it is possible for everyone on the planet to live well, but only if we learn to live as communities rather than as individuals and to nurture our respective commons. Scholars and students of global development studies are well-aware that development is a difficult concept. This thought-provoking book offers them advice for the future of development studies and hope for the future of humankind.
Yo Soy Negro is the first book in English--in fact, the first book in any language in more than two decades--to address what it means to be black in Peru. Based on extensive ethnographic work in the country and informed by more than eighty interviews with Peruvians of African descent, this groundbreaking study explains how ideas of race, color, and mestizaje in Peru differ greatly from those held in other Latin American nations. The conclusion that Tanya Maria Golash-Boza draws from her rigorous inquiry is that Peruvians of African descent give meaning to blackness without always referencing Africa, slavery, or black cultural forms. This represents a significant counterpoint to diaspora scholarship that points to the importance of slavery in defining blackness in Latin America as well as studies that place cultural and class differences at the center of racial discourses in the region.
“Ethnographically rich, these accounts come to life in beautiful prose. These are inspiring and at times heartbreaking stories of how people living in such difficult and dangerous circumstances find ways to survive, love and take care of each other. This will be a valuable contribution as well as a welcome counter to the more popular images of warzones as places of total immorality.”—Catherine Besteman, author of Transforming Cape Town