Deliverable 5.1. Toolkit - Otros Saberes

Deliverable 5.2 Otros Saberes Toolkit 2025 “Otros Saberes” Toolkit 2 February, 2025 Ref. Ares(2025)1739822 - 05/03/2025 2025 Philipp Horn Coordinator Claudia Lorena Calsina Valenzuela Universidad Mayor de San Simón (CEPLAGUMSS), Bolivia Editors How to cite this document Horn, P., Calsina Valenzuela, C.L., Zambrana, F., Dal Din, L. (2025) Deliverable 5.2 Otros Saberes Toolkit. This project has received funding from the European Union's Horizon 2020 research and innovation programme under the Marie Skłodowska-Curie grant agreement No873082. Views and opinions expressed are however those of the author(s) only and do not necessarily reflect those of the European Union or the European Research Executive Agency (REA). Neither the European Union nor the granting authority can be held responsible for them. Graphic design Lina Marcela Rendón Zea Pontificia Universidad Javeriana Cali Cover photo: Workshop participants in dialogue as part of the "Walking the Word" workshop, Cali, Colombia. Photograph by Monica Marion Cataño Otalora, 2024 Co-author Fátima Zambrana Co-author Universidad Mayor de San Simón (CEPLAGUMSS), Bolivia Lucía Dal Din Co-author Universidad de Buenos Aires, Argentina University of Sheffield, United Kingdom Executive Summary 1. Introduction 1.1. What are “Otros Saberes”? 1.2. What kind of toolkit? 1.3. Methods discussed in this toolkit 1.3.1. Citizen science 1.3.2. Critical Territorial visits 1.3.3. Knowledge production and representation beyond text 1.3.4. Counter-cartography 1.3.5. Multi-actor knowledge dialogues 1.4. How to use this toolkit? 2. Toolkit entries 2.1. Alternative methodologies 2.2. Cartographies of housing and resettlement 2.3. Docu-fiction Roots Ahead 2.4. Encounters with water 2.5. Food as area of dispute 2.6. Indigenous youth encounter 2.7. Interdisciplinary solutions through multi-actor knowledge exchanges 2.8. Memory Museum 2.9. Multilocality 2.10. Pacha 2.11. Project experimentation workshops 2.12. Seminar on the touristification of nature 2.13. South-South Dialogues 2.14. South-South Dialogues / Mapoteca 2 2.15. Struggles for Co-existence and Inhabitation 2.16. Teatro Sensorial de la Naranja 2.17. Tenants Survey 2.18. Territories in times of crisis 2.19. University extension programme for methodological transformation 2.20. Urban prefigurations 2.21. Visit to the Milluni community 2.22. Voces Territorios 2.23. Walking the Word 2.24. Workshop on environmental perspectives 3. References 4 5 5 8 9 9 9 10 10 11 11 12 13 15 18 21 23 25 27 31 33 36 38 41 43 46 48 51 53 56 58 62 64 66 68 70 72 Content Page Table of contents Executive summary Deliverable 5.2 – the Otros Saberes Toolkit – serves as a comprehensive guide to understanding and engaging with alternative forms of knowledge, particularly those marginalized by hegemonic academic and policy frameworks. Developed within the Contested Territories network, this toolkit documents a range of methodologies and case studies that highlight the co-production of otros saberes through grassroots activism, interdisciplinary collaboration, and critical territorial engagements. At its core, otros saberes refers to knowledge systems rooted in grassroots and Indigenous practices, alternative epistemologies, and everyday experiences of resistance. These forms of knowledge emerge from contestation, struggle, and collective action, providing alternative pathways to sustainability, social justice, and territorial autonomy. The toolkit recognizes the diverse ways in which otros saberes manifest – whether through territorial contestation practices, as articulation of decolonial struggle, claims for onto-epistemological difference, or the coming together of multiple forms of being and knowing – and provides practical insights for those seeking to critically engage with and support these alternative knowledge systems. The document highlights twenty-four initiatives that promoted otros saberes within the Contested Territories network. While these initiatives are all unique, the integrative analysis presented here shows that all of them make use of at least one or multiple of the following methodologies that are considered key for efforts to co-produce otros saberes, namely: | 4 Citizen Science – Community-led research processes to generate knowledge about issues affecting them. Critical Territorial Visits – Immersive, on-site engagements that foster direct interactions between researchers, activists, and local communities. Knowledge Production Beyond Text – Utilizing audiovisual, performative, and sensory methods to capture and communicate alternative knowledges. Counter-Cartography – Challenging traditional mapping practices by incorporating Indigenous and communitydriven spatial representations. Multi-Actor Knowledge Dialogues – Facilitating knowledge exchange among diverse stakeholders from distinct epistemic communities to build collaborative, transformative solutions. 1 2 3 4 5 The toolkit is not a prescriptive manual but a collection of experiences that share common values—recognition of epistemic diversity, participatory collaboration, ethical responsibility, and a commitment to social and environmental justice. It provides a catalogue of twenty-four initiatives that hopefully serve as inspirations for others interested in fostering otros saberes in their respective contexts. Each catalogued experience follows a standardized structure to ensure clarity and usability. The entries include a concise summary of the initiative, a discussion on how otros saberes have been co-produced, reflections for replicability, and links to complementary materials. In alignment with its commitment to non-textual knowledge representation, the toolkit incorporates illustrative images alongside most experiences. | 5 Introduction 1 This document illustrates how, through a variety of methods and forms of engagement, the Contested Territories network generates and advances our understanding of alternative knowledges, referred to here as otros saberes. In addition to providing a summary and integrative analysis of different initiatives and experiences, this document serves as a toolkit as it draws out transferable lessons for the generation of alternative and transformative knowledges. In this introductory section, we begin with a reflection of how otros saberes are understood and approached within the Contested Territories network. We then offer a brief systematisation of common principles and methodological trends that characterise the different experiences presented in subsequent sections, before offering some suggestions on how to use this toolkit. 1.1. What are “Otros Saberes”? Otros saberes are understood here as innovative yet existing approaches to resource use and associated human-environment relations, values and knowledges that have been marginalised by mainstream academic and policy debates yet possess the potential for sustainability and transferability across different contexts. While otros saberes may be articulated in ordinary people’s everyday habitual practices, they often become most apparent through multi-stakeholder dialogues, exchanges, disputes and struggles in specific territories. This understanding of otros saberes as a result of encounter and territorial dispute builds on a conceptualisation in which “territory denotes the production and appropriation of space and knowledge(s) in and through often overlapping cultural, economic, environmental, political, and spatial conflicts occurring at multiple sites, places, and scales” (Horn et al 2021, 2). Within the countries that form part of the Contested Territories network it is possible to observe the incorporation of more emancipatory frameworks into mainstream politics - such as Buen Vivir/ Vivir Bien (in English: the good life), rights to the city, and rights to nature in Latin America as evident in Bolivia’s and Ecuador’s constitutions – and a reorientation towards new municipalist agendas grounded in a politics of care – as is evident in European cities such as Barcelona or Paris but also in Argentinean cities such as Rosario. Yet, despite what appear to be seemingly progressive shifts, initiatives within the Contested Territories network denote a continuation of territorial practices guided by neo-colonialism and cannibal capitalism (Fraser 2022), often centred around boosting economic growth through real-estate speculation, infrastructure projects, touristification and (neo)extractivism. Such interventions have led to widespread violations of human rights, specific group rights, rights to nature, and rights to the city. They have also resulted in the territorial displacement of local communities, such as Indigenous and Afrodescendant peoples, low-income tenants, or members of the LGBTQ+ community. Despite all this, members of local communities are not passive victims. Instead, and as will become clearer in this document, local communities are often actively involved in resisting displacement, challenging uneven patterns of development, and advocating for alternative territorial realities based on what we refer to here as otros saberes. It is important to denote that there exist slightly distinct interpretations among members in the Contested Territories network regarding what constitutes otros saberes, who articulates them, and where do they emerge from. Based on the experiences presented in this document, we distinguish between at least three perspectives towards otros saberes: The first perspective largely understands otros saberes as emerging out of concrete practices of contestation by local communities and marginalised groups, as is the case for example in tenant struggles in Argentina, Spain and Portugal, anti-touristification campaigns in the Canary Islands, right to the city initiatives in Argentina and Brazil, and ecological food initiatives in Argentina, Spain, and Germany (see also box 1 for some more detailed reflections from network members). This approach is, among others, inspired by Paulo Freire’s (1970) pedagogies of the oppressed, and more recent work on participatory action research, militant research, scholar activism and the promotion of citizen science among marginalised groups. Table of contents Otros Saberes as emerging out of contestation practice Carlos Cowan Ros (CEUR – Center for Urban and Regional Studies in Buenos Aires), reflecting on his work with ecological food initiatives in Argentina and Germany: “We understand otros saberes as perspectives, definitions, conceptions and/or visions by specific people, objectified in narratives or practices, which are not part of official narratives by the state and hegemonic projects such as dominant market models guided by neoliberal principles. As non-dominant or hegemonic knowledge, we interpret otros saberes as resistance knowledge that serves to construct alternatives to the neoliberal model.” Marta Ill Raga and Pablo Perez Ruiz (IDRA, Barcelona Urban Research Institute), reflecting on research on tenant struggles in Argentina and Spain: “Otros saberes in this context refer to the lived experience of tenants and the knowledge that emerges from practices of resistance and adaptation to the lack of protection in the rental market.” Mónica Marión Cataño Otálora (Pontificia Universidad Javeriana Cali) reflecting on work with members of the Indigenous Nasa community in the initiative “Walking the Word”: “Otros saberes derive from the experiences of people who face the daily struggle for survival.” Gabriel Silvestre (University of Newcastle), reflecting on research on right to the city struggles in Argentina and Brazil: “Otros saberes emerge directly from the experience of movements and communities in their struggle for the right to the city. It is directly related to the practices that these actors have devised to advance the defence and improvement of their territories.” | 6 The second perspective pays more attention to how alternative knowledges emerge from oppressed ways of being (ontology) and knowing (epistemology) the world. This approach is grounded in the Latin American decolonial turn and largely adapts a position of ontoepistemological pluralism and critique of epistemic violence (Spivak, 1988), or epistemicide. The decolonial turn challenges the hegemony of Western authority and knowledge, referred to as modernity/ coloniality, through practices of epistemic de-linking (Mignolo 2007, 450), epistemic disobedience (Mignolo 2009), and epistemic reconstruction (Quijano 2007, 176). Such an approach towards otros saberes therefore points to “novel cultural-political configurations that not only depart from, but also challenge, the project of modernity/coloniality, by privileging partial perspectives, pluralism, and relationality over universalism, binary oppositions, and mutually exclusive categories” (Horn et al 2021, 8). It recognises the parallel existence of multiple realities or worlds and knowledge systems – i.e., onto-epistemological pluralism (Viveiros de Castro 1998; 2012), moving from understandings of the universe to pluriversal thinking (Escobar 2018). Within our network, activities that put attention towards the experiences of Indigenous peoples in Latin America have mainly departed from this second perspective (see box 2 for some more detailed reflections from network members), with emphasis put on the inherent differences of Indigenous worlds and related knowledge systems in comparison to the colonial, modern, and Western world system (see also Blaser, 2014). Otros Saberes as articulation of decolonial struggle and onto-epistemological difference Windsor Torrico (Bolivia node), reflecting on encounters during the initiative “South - South Dialogues: Other Ways of Inhabiting and Representing the Territory”: “Otros saberes have to do with those other views, thoughts and feelings that have been denied and made invisible by dominant logics of power and knowledge. But it is precisely this other knowledge that, in the face of a civic model in crisis, can propose a different reading of the territory, without denying its struggles, its subjects and its long memory.” Patricia Urquieta (Bolivia node), reflecting on the second iteration of the “South-South Dialogues” taking place in La Paz, Bolivia: “Otros saberes are those ontologies and epistemologies that offer alternative ideas of conceiving and inhabiting the territories. Although they have been made invisible, they survive in the daily, festive, ritual and territorial experiences and practices of the Indigenous peoples of Latin America, not only in rural contexts but also in urban contexts.” Mónica Marión Cataño Otálora (Pontificia Universidad Javeriana Cali), reflecting on her work with Indigenous members of the Nasa community in the project “Walking the Word”: “For many indigenous communities their strength lies in resistance, with resistance enabling them to re-exist. But systematic extermination, both during colonial times and in current post-colonial times, as evident with the emergence of paramilitary groups operating outside the law (even in times after the signing of Colombia’s territorial peace agreement), continues to adversely affect Indigenous people. In this context, spiritual knowledge, which includes donations, harmonisation, rituals, and acknowledging the knowledge of all living beings (animals, plants, rivers, earth), forms a key component through which Indigenous peoples achieve a balance between the living, including the human and the more-than-human. While within the West this type of knowledge is linked to practices related to the religious dimension, for Indigenous peoples this spiritual knowledge that denotes respect for all forms of live is an everyday knowledge that allows them to establish their own territorial pathways that are always connected to the earth.” [1] This strand of decolonial thought is mainly associated with the ‘Modernity/Coloniality’ group, comprised of Aníbal Quijano, Walter Mignolo, Enrique Dussel, Santiago Castro Gómez, Ramón Grosfoguel, Arturo Escobar, Agustín Lao Montes, Edgardo Lánder, Nelson Maldonado, María Lugones and Catherine Walsh. It departs from Quijano’s (1992) understanding of the ‘coloniality of power’ (Quijano, 1992). Table of contents | 7 While broadly recognising that otros saberes tend to emerge through contestation and everyday practices by marginalised groups, with some deploying different onto-epistemological perspectives, the third perspective moves beyond an understanding of knowledge representations that exist completely apart from each other. Instead, it acknowledges that one way of being and knowing may be present amongst multiple other realities and permeate through those realities, without ever being fully subsumed. Emphasis is therefore put on how different ways of being and knowing come together and, how through this process, otros saberes emerge (see box 3 for some more detailed reflections from network members). This approach aligns perhaps most closely with what has been considered in Latin America as baroque, motley, or ch’ixi. In projects and initiatives within our network, this approach is perhaps [2] Writings on the baroque are mainly associated with Mexican philosopher Bolivar Echevarria (2011: 179) who recognises that modernity in Latin America refers to a situation “where the old and the new appear too weak to convert themselves into the exclusive reality and where the old is too strong to be entirely eliminated” or, in other words, “where new, imported identities” associated with “modern’ political culture” stand in conflictive tension with the “old identity and traditional political culture.” 3] The notion of motley is developed most clearly by Bolivian scholar Rene Zavaleta in his book “Towards a History of the National-Popular in Bolivia,” published posthumously and translated into English in 2016. In this book, Zavaleta examines how Indigenous economic, social, cultural, and political relations have been articulated asymmetrically with, instead of being completely separated from or absorbed by, colonial and subsequent post-colonial political projects of the Bolivian state. 4] Silvia Rivera Cusicanqui extends notions of the motley and the baroque within her writings on ch’ixi to offer an analysis of the oftencomplex identity configurations of postcolonial subjects in Bolivia. In Aymara, ch’ixi means stain, referring to a colour that looks grey from a distance, but when getting closer is made of pure and agonistic dots of black and white. For Rivera Cusicanqui’s (2018: 84) ch’ixi refers to “zones of friction where opposites confront each other, without peace, without calm, in a permanent state of friction and electrification.” Otros Saberes as emerging out of contestation practice best exemplified through efforts to engage in exchanges, dialogues and knowledge co-production processes that involve heterogenous stakeholders from different epistemic communities. While departing from slightly different perspectives, the distinct projects and activities in the CONTESTED TERRITORIES network foreground an understanding of otros saberes as innovative approaches to the use of resources and associated human-environment relations, values and knowledges concerned with issues of selfdetermination related to: the material access, use and control of particular resources; grassroots knowledge production; and the potential of collective organisation for more socially, economically and ecologically just purposes. As will become evident in this document, otros saberes also identify ways in which historically marginalised communities negotiate uneven development to imagine and create alternative futures. Otros saberes as the coming together of multiple ways of being and knowing Manuel Bayon (FLACSO, Latin American Social Sciences Institute), reflecting on experiences in the” Mapoteca” and the “Teatro Naranja”: “Otros saberes reflect the need to reach agreements on the use of space under the collectivity of the urban territory between different nationalities.” Philipp Horn (University of Sheffield), reflecting on co-productive work with Indigenous activists as part of the docu-fiction film “The Roots Ahead” in El Alto, Bolivia: “Otros saberes incorporate diverse forms of knowledge, experiential, intuitive and somatic knowledge; local knowledge; knowledge based on the practices of speaking and listening, seeing, contemplating and sharing; and knowledge expressed in visual, symbolic, ritual and other artistic forms; linking the Western and the indigenous, the rural and the urban - held in constant tension and friction. This tension forms the basis for the collaborative articulation of alternative futures.” Carlos Revilla (Institute of Research and Action for Integral Development, Bolivia), reflecting on the work of his organisation with Indigenous communities and scientific experts: “Otros saberes are not only referring to ancestral or traditional knowledges arising from ethnographic experience or romantic introspection into local cultures, but they result out of horizontal and transparent encounters between local knowledge and academic and technical knowledge.” Table of contents 3 1 2 Conventionally, a toolkit provides practical guidelines, proposals, and resources that enable the replication of research methods and processes. Even though the different experiences discussed here reflect on the issue of replicability, it is important to emphasise from the outset that this “otros saberes toolkit” does not represent a recipe book as there simply exists no straightforward way to replicate the same methods used in one experience and setting within another context. Instead of focusing purely on how specific methods can be reproduced, we pay closer attention on shared underlying values and principles that seem to be common for endeavours interested in generating otros saberes. Judging from the experiences systematised in this document, several shared principles and values stand out: There is a need to start any effort to co-produce otros saberes with recognition, respect, and appreciation of epistemic diversity. This requires accepting that there are different ways of producing, apprehending, and disseminating knowledge as well as different forms of knowledge, free from subalternisation. Such a pluriversal ontoepistemic perspective can make visible and (re)value other voices and ways of thinking/feeling and associated meanings, social representations, and practices. | 8 Otros saberes seem to emerge out of specific contexts, and any effort to unravel them involves understanding and envisaging the worldviews, needs, and aspirations of different communities operating within these contexts, identifying sociocultural specifics, as well as recognising that specific economic, and political phenomena are the result of dynamic interactions between various actors and forces, which cannot be understood in isolation but through a holistic vision and, in many cases, through an interand transdisciplinary approach. Efforts to co-produce otros saberes across epistemic difference require informed consent, trust, alliance building, civic friendship, reciprocity and ethical responsibility. In this sense, in some of the experiences discussed in this document, a key factor has been the existence of established relationships and prolonged presence of researchers in communities, which provided the basis for long-term collaboration and trust. Such collaborative relationships often existed prior to the Contested Territories network, prompting us to insist that efforts interested in co-producing otros saberes require a longitudinal perspective and should therefore move beyond project-based mindsets. 4Finally, all experiences discussed here share a commitment towards transformation, social justice, equity, sustainability, and care, as understood and conceptualised within specific territories and through the knowledge systems of communities that have been marginalised within dominant Western academia. Foregrounding these perspectives should stand at the core of efforts to promote otros saberes. This toolkit, then, provides an overview of experiences that share the above values and principles. We hope that insights presented from these different experiences inspire others operating in distinct contexts who follow similar goals, providing them with critical thinking tools for how to adjust and further advance their endeavours to decolonise knowledge, and generate otros saberes that foreground marginalised voices, and embrace and appreciate onto-epistemic plurality and dialogue. 1.2. What kind of toolkit? Youth debate on Radio Wayna Tambo (left to right: Windsor Torrico, Juan Carlos Nina Bautista, Helen Youth debate on Radio Wayna Tambo (left to right: Windsor Torrico, Juan Carlos Nina Bautista, Helen Mamani, Daniel Cabrera, Ivana Nogales, Ruben Darío Chambi, Gustavo Calle) Mamani, Daniel Cabrera, Ivana Nogales, Ruben Darío Chambi, Gustavo Calle) Citizen science refers to the involvement of members of the public and local communities in research, typically by contributing data generation, analysis, and systematisation. Such an approach to knowledge generation democratizes the research process, allowing ordinary people to generate knowledge about issues that affect them from their own situated perspective. The examples discussed in this document that perhaps most clearly represent a citizen science initiative are the “Tenants Survey” and the inputs uploaded on the app “Voces Territorio.” In the context of the “Tenants Survey”, citizen science allows tenants directly impacted by phenomena such as real estate speculation to document their experiences. By gathering data on their living conditions as well as on dispossession and territorial accumulation dynamics, tenants contribute vital information that is rarely captured within government and private sector housing data. Here, information generated via citizen science can also lay the basis for wider social movement organisation around housing justice. Likewise, “Voces Territorio” provides a platform that offers a more nuanced understanding of territorial conflict, allowing members from diverse communities to capture their perspectives on territorial struggles from their own epistemic positions, and upload this material on a shared web application. | 9 1.3. Methods discussed in this toolkit The experiences analysed here also share some methodological similarities. They tend to apply a multimethods approach to generate otros saberes, moving beyond textual representations and positivist methodologies. Many of the experiences presented in this document mobilise insights from feminist methodologies, the co-production of knowledge, decolonial and Indigenous methodologies, and popular education. It is important to mention that this toolkit brings together a wide variety of experiences characterised by methodological diversity. In this initial synthesis – which by no means should be considered as exhaustive and all-encompassing, but simply represents a tentative starting point to guide the reader through a highly diverse, methodologically complex, and situated set of experiences – an effort has been made to identify and systematise those methods that seem most common or recurrent across different experiences discussed in this document. The recurrent methods we focus on briefly here are citizen science, critical territorial visits, knowledge production and representation beyond text, counter-cartography, and multi-actor knowledge exchanges. 1.3.1. Citizen science 1.3.2. Critical territorial visits Critical territorial visits are a methodological tool that allow in-situ learning, foregrounding interactions with diverse stakeholders operating within specific territories and enabling contextual and critical immersion in the social dynamics that shape these territories. This tool combines reflective observation with in-situ social interaction and conviviality. People who operate in specific territories are involved in a process of cocreation of narratives about these territories, thereby foregrounding local voices that can form the basis for the articulation of alternatives and transformative agendas. Some key characteristics of critical territorial visits are: Active participation and teamwork, as site visits involve immersion in the territories (talking, walking, sharing, eating, celebrating, resisting together etc) with the assistance of diverse actors, such as local communities, researchers, activists and other participants, who each contribute their own perspectives; 1 Critical and reflective observation, in which priority is given to an attentive and analytical analysis of the territorial context; 2 Creative systematisation to capture what was observed and discussed during a territorial visit, often through storytelling and other audio-visual and material expressions (see also section on knowledge production and representation beyond text). 3 Table of contents Co-production of otros saberes In recent years, the literature has pointed out the importance of the ancestral knowledge of Afro-Colombian communities in accompanying processes of reparation and overcoming the damage experienced by victims of the internal armed conflict (Caicedo, 2022). For the AfroColombian population, ancestral knowledge brings together a diverse set of rituals, mourning devices, spiritual, oral, and musical practices, symbologies, and affective and sensitive relationships that make up their complex worldview. The workshops were formulated with the intention of integrating the wide repertoire of ancestral practices of Afro-Colombian communities (Caicedo, 2022; Gonzales, 2021, Walsh, 2024) within the design of participatory methodologies for mapping territorial problems, trajectories of dispossession and displacement, and experiences with urban housing during resettlement. The lessons derived from the application of this methodology were: This initiative represents an effort of co-producing otros saberes that embraces epistemological pluralism by integrating Western knowledge with Afro-centred and Afro-diaspora epistemologies, with the latter representing a form of political resistance to ethnocentric and Western academic colonialism. The workshops related to this initiative offered an opportunity to rethink and propose new ways of doing social mapping at different scales (e.g., body, city, neighborhood, home). At the same time, social mapping served as an analytical-decolonial tool for the critical study of urban housing and peace policies aimed at the displaced Afro-Colombian population. The elaboration of counter-cartography maps was accompanied by the production of various pedagogical performances. These included exercises focused on the body, crafts, smell, oral and sonic experiences to harmonize the collaborative space and facilitate interaction between researcher and participants. Performances included: | 16 Social Cartography Workshop – Performative Pedagogies. February 29, 2024. Llano Verde, Cali, Colombia. Celebration of Don Felipe's Birthday Around the Mandala, March 14, 2024, Llano Verde, Cali, Colombia. The preparation of altars and mandalas which resembled elements of the vacated and currently inhabited territory; Exercises focused on smells, drawing on ancestral oils and herbs; Rituals with candles to connect participants with the territory, the city, and their homes. 1 2 3 Additionally, the production of counter-cartography maps was accompanied by songs by the “Cantaoras de Llano Verde”, who commemorated the death of the residents of the neighborhood and sang songs of resistance to new intra-urban displacements and acts of violence in the urbanization (see further details here). These performances were guided by the "Sabedora" (“wise woman”, considered as a recognized guardian and transmitter of the Afro-Colombian ancestral memory), community leader, and social worker Angela Ramírez. The performative and ancestral pedagogies of harmonization of space facilitated the configuration of a friendly space between researcher and participants and enabled a fluid transition towards the co-creation of territorial maps; For Afro-Colombian communities, the expectation behind the development of these co-creation exercises was that they will be framed within broader struggles for social justice, vindication, resistance, and liberation; The mapping exercises were complemented with other pedagogical and reparative practices such as ancestral Afro-Colombian songs; Finally, commemorating the suffering of the victims of the armed conflict is an obligatory and transversal place when discussing the lost and inhabited territory during the elaboration of participatory maps. 1 2 3 4 Table of contents Replicability Hopefully, some of the reflections will inspire similar experiences elsewhere, but it is worthwhile highlighting that one of the key aspects for this initiative was the existence of a more than 10-year collaborative relationship between the organization and the lead researcher – Stephany Vargas Rojas. The co-production of otros saberes was strongly mediated by these pre-existing interpersonal relationships, friendships and collegiality. As progress was made in the rigorous co-creation of new knowledge during workshops, the team also always enjoyed informal moments of interaction: celebrating birthdays, laughing, celebrating achievements of the organization, witnessing disputes and tensions among some residents and also mourning the violent death of several members of the neighborhood and members of the organization. A focus on personal relations, co-presence, mutual listening, conviviality and continuous attention to important events that affect communities were hence key aspects in building and maintaining trust. They should not be seen as separate to the research process. All these aspects should therefore be considered in efforts of replication. Social Cartography Workshop on Housing and Emotions, February 29, 2024. Llano Verde, Cali, Colombia. Complementary materials See Blog See this blog for some further details and videos from this experience. Social Cartography of Territorial Diasporas. Territory Before Forced Displacement and Urban Resettlement: "My River, My Grandmother, and Nature." December 11, 2023, Llano Verde, Cali, Colombia. | 17 Table of contents 2.3. Docu-fiction Roots Ahead Summary of the initiative | 18 Capturing Indigenous youth aspirations and future visions in El Alto (Bolivia) Timeframe 20212023 Lead network node: University of Sheffield Contact person: Philipp Horn ([email protected]) Participating actors: Members of the nodes University of Sheffield, Bolivia (especially those associated with the Institute of Research and Action for Integral Development – IIADI), and Torero Films; Aymara youths from El Alto, namely Helen Mamani and Estela Maldonado (members of the Colectivo Curva), and Eliana Tancara y Soledad Tancara. The docu-fiction film “Roots Ahead” is a collaborative output emerging from a project that focused on the aspirations and visions for the future among Indigenous youth in El Alto (Bolivia). To prepare this film, the research team deployed the method of participatory, situated filming as this allowed Aymara youth collaborators – Eliana, Estela, Helen and Soledad – to articulate their future orientations by being and moving through spaces that they associate with their - and their people’s - past and present. Image from a scene near the Public University of El Alto (Bolivia) Co-production of otros saberes The collaboration with Aymara youths as co-researchers in the film process enabled moving beyond Eurocentric conceptualizations that consider territory as a fixed and spatially static entity and conceive of time as linear. Eliana, Estela, Helen and Soledad share a more fluid conception of territory and space-time, highlighting how people, places and knowledge are interconnected and in constant transition. Departing from the Aymara worldview, the past – called nayrapacha – is what is visible to people (nayra translates as eyes and pacha as space-time). The future, called q'ipo (meaning the back), is something that is unknown and, like the body part, can become painful when one sits for too long. Bolivia Territory El Alto Table of contents In cities like El Alto, she wants to show the cultural richness of the Aymara people, thus breaking negative stereotypes and racist attitudes. What therefore resulted from the above and other situated filming experiences are articulations of Indigenous futures that are grounded in and, at the same time, modify knowledge, cultural material systems, and temporalities associated with specific rural and urban locations that shape the daily experience of Aymara co-researchers. Such articulations challenge the dominant spatiotemporal representations based on colonial and Eurocentric conceptualizations that associate the rural with "Indigenous" territories, the city with "white" territories, and rural-urban mobility with processes of cholofication or whitening. On the contrary, for Eliana, Estela, Helen and Soledad, and many other young people living in El Alto, being in the city does not mean the disappearance of their Indigenous knowledge, traditions, rituals and cultural practices. Similarly, rural communities of origin cannot be thought of as isolated from the city. Mobilizing knowledge from both worlds helps articulating alternative futures that connect the rural and the urban. Such highly situated future imaginations invoke at once the integration of Indigenous traditions into urban life, anti-racist forms of urban cohabitation, and the arrival of elements of urban modernity in rural Indigenous communities. Crucially, then, the filming situated in the case of El Alto captures alternative representations of Indigenous futures in which the countryside and the city are intertwined, with Aymara peoples moving between both scenarios, making connections to their pastpresent-future and unfolding elements of both "worlds" without fully blending them. The present, therefore, refers to the act of walking, which requires a bodily commitment to the past (the eyes) and the future (the back). Situated filming is particularly useful for visualizing this past-present-future trialectic, as it simultaneously allows to: | 19 Filming a scene with Helen Mamani in the Valley of the Ancestors near the city of El Alto. Focus the camera on scenarios of biographical or historical significance associated with the past; Capture how protagonists feel or move within these scenarios in the present; Record (via the audio function) situated articulations of the future. 1 2 3 Based on these principles, a series of places have been identified from which the four young women could express their future visions in relation to their past-present in El Alto and surrounding territories. For example, Helen decided to film in a rural valley on the edge of the city of El Alto. Here, she talks about the problems of poverty faced by members of her Indigenous community living in the countryside. She also talks about racism and discrimination in El Alto, and the individualistic and capitalist tendencies that characterise this city. But she also reflects on the positive characteristics of both places: the rich history and culture of rural communities, and the educational and economic opportunities available in the city. Her aspirations and dreams for the future creatively combine cultural, social, political and economic aspects of both environments. Mobilising her university education in tourism and taking advantage of the economic potential of the city of El Alto, Helen has a dream of establishing a community-based tourism enterprise. Through this, she wants to induce positive changes in her rural hometown, hopes to generate additional financial resources that can benefit her rural and urban community, and at the same time challenge individualistic capitalist logics in the city. Table of contents Replicability While the articulations of alternative futures are specific to the context of El Alto, situated filming (based on the three principles mentioned above) has the potential to unravel articulations of alternative futures and transformative knowledge in other territorial contexts, prioritizing bodily and affective understandings of the future, and its relationship to the past and present. In this way, situated filming is capable of territorializing aspirations and territorial identity, it also allows a form of rapprochement, seeking a shared construction of meanings in place. Rather than trying to represent a social phenomenon in its entirety, as is often the attempt of more conventional academic research, situated filming serves as a tool that can provoke and capture various forms of knowledge, experiential knowledge, local knowledge, knowledge based on the practices of speaking and listening, seeing, contemplating and sharing, and knowledge expressed in visual, symbolic, ritual, and other artistic forms. Further suggestions for reproduction would be to involve members of a community in all phases of the filming and editing process, prioritizing their concerns and ideas. This includes defining the plot and the main issues and aspirations that need to be captured on screen, providing training in filming and editing if required (although it is best to rely on existing skills among community co-researchers), collaborative filming (in which community co-researchers are not only featured as protagonists on screen but also take part in video-recording), and editing. All of this is in line with conventional principles of participatory filming (Lunch, 2006). Complementary materials Watch the film here The 2023 article “Scenes from El Alto: Indigenous Youth Visions for Urban Bolivia” co-authored by Philipp Horn and Sheffield-based collaborator Olivia Casagrande provides a more detailed account of the methodological process. | 20 On-site filming in El Alto (from left to right: Philipp Horn, Soledad Tancara, Eliana Tancara, Helen Mamani, Estela Maldonado). Table of contents 2.4. Encounters with water Contact person: Hugo Zunino ([email protected]) “Encounters with water" took place on the campus of the Universidad de la Frontera in Pucón, Chile with the purpose of offering a meeting space to reflect and think about other ways of producing knowledge. Attention has been paid to three interwoven dimensions: epistemological perspectives, methodological experiences, and political experiences. These three dimensions were addressed through round tables, workshops and other practical experiences. | 21 Epistemological, artistic, and political contestations from the Mallolafken Timeframe November, 2022 Lead network node: Universidad de la Frontera Participating actors: Representatives of the nodes: FLACSO (Ecuador), University of Leeds and University of Sheffield (United Kingdom) and Left Hand Rotation (Portugal) Other representatives: approx. 100 participants from territories near Pucón (Chile), including activists, students, Indigenous communities and citizens. Two Indigenous youth activists from El Alto (Bolivia) and Santa Clara canton (Ecuador). Summary of the initiative Chile Territory The different activities have contributed to reimagining the academic space as a place of creation linked to the different actors, each characterised with specific epistemic positions, that articulate alternatives for life within local territories. It served as a gateway to observe the limits of hegemonic knowledge projects and offered ways to imagine a more humane world. It was observed how the understanding of water as matter that is "outside" and contained in a finite-space, restricts thinking about the world and ignores all the mystery contained in movements and multiple forms of being. Roundtable at the Encounters with Water workshop Roundtable at the Encounters with Water workshop Pucón Co-production of otros saberes The workshop brought together distinct perspectives and epistemic positions to destabilize traditional ways of understanding and connecting with water, often conceived as a resource that meets human needs, but hardly ever as living fluid body-territory with its own agency and knowledge. In addition to bringing together distinct academic stakeholders from Chile and beyond, “Encounters with water” also generated connections and alliances between participating communities, including Indigenous groups but also urban environmental activists and artists. In the preparatory phase prior to the “Encounters with water”, the organisers held conversations between academics, local communities, and artistic collectives to ensure commitment, co-create objectives, and visualise activities. At this stage, the organisers noted a strong interest in foregrounding otros saberes, with a particular emphasis on understanding knowledge as a creative act that is strengthened through the unity between the thinking intellect and the world. During the event itself, different themes have been explored, including how principles of water (e.g., gestation, refinement, purification, movement, among others) can inform other logics of knowledge, anchored in the living and embodied territorial experience. The contributions of non-hegemonic Western science, especially those grounded in the understandings that are specific to different Indigenous peoples and insights offered by the arts, served to re-imagine the human relationship with the visible and invisible world that surrounds it. Attention has also been paid to the human experience, observing how different peoples and groups articulate resistance struggles and viable alternatives in the face of multiple transgressions. The meeting began with a ceremony led by a Machi (an ancestral spiritual authority) of a local Mapuche community in order to achieve harmonization between different participants, ask permission and share offerings to the local territory. Subsequently, three symposia were held in which academics, artists, community members and activists entered into knowledge exchanges and shared their collaborative research, with attention paid to how this informs the construction of otros saberes. To facilitate dialogue between Indigenous actors, an open conversation/palabreo (Nutramkawun – in Mapudungun) was held between local Mapuche communities, visitors from Aymara communities in El Alto (Bolivia) and Kichwa from the Amazonian canton of Santa Clara (Ecuador). | 22 Preparing the collective performance Silencio In addition, documentary screenings and interactive workshops illustrated counter-hegemonic methods such as counter-cartography and arts-based practices (including a singing workshop and performative interventions). The event ended with the collective Performance Silencio (for a detailed description, see Deliverable 2.2) on the shores of Lake Mallolafken in Pucón. This performance questions the human links with the element of water and calls for reflection on how to relate to this force beyond matter. The collective action consisted of the formation of a human chain of approximately 100 bodies that remained silent for 12 minutes on the shores of the lake. Replicability Within the “Encounters with water” the production of knowledge was conceived of as a creative and collective act, which is enhanced by the realization of the unity between the whole and the particular. It cannot be ignored that the ways in which knowledge is generated are multiple and always contextualized in concrete experiences. That is why, for replicability, the main challenge is to stop thinking within hegemonic Eurocentric epistemic conventions and be open to epistemological pluralism and methodological experimentation. Event program Complementary materials Video summary of the event Blog about the Performance Silencio Table of contents 2.5. Food as an area of dispute | 23 Alternative food production and commercialisation as resistance practices in Berlin, Madrid and Buenos Aires Timeframe September, 2022 and May, 2024 Lead network node: Faculty of Agronomy, University of Buenos Aires Contact person: Carlos Cowan Ros ([email protected]) Participating actors: Representatives of the nodes: Faculty of Agronomy (University of Buenos Aires), CONICET-CEUR, Torero Films Summary of the initiative The activity consisted of a comparative study on alternative forms of food production and commercialisation, which focus on disputes around differential engagements with the topics of environment and health. This work was realised through an audiovisual trilogy (focusing on “the Bio” in Berlin, “the Eco” in Madrid, and “the Agroecological” in Buenos Aires) in which the meanings and practices associated with the production and commercial circulation of food in the three cities are explored, highlighting the tensions, contradictions and disputes that unfold around them. In the case study selection, emphasis was put on experiences that problematize human-nature relations and economic logics that promote the neoliberal model while opposing alternative meanings and practices, understanding these as forms of resistance to the hegemonic model. Among the main results, the hegemonic and counterhegemonic meanings of what is considered environmentally sustainable production vis-à-vis different ways of interpreting and implementing the economic exchange of food were observed. For example, the audiovisuals in Berlin and Madrid highlight the value and practical tensions of the European Union's definitions of sustainable and environmentally-friendly food production. Drawing on practical examples, the audiovisuals illustrate how this definition is compatible with forms of commercialization carried out by supermarkets, which involve relationships of labour exploitation and/or long-distance transport of food, with a large carbon footprint. These tensions are further underlined by other actors who observe that the “ecological” cannot be restricted to the controlled/reduced use of industrial inputs, but must also contemplate local products, labour relations, and/or forms of the social and solidarity economy. In this way, greenwashing is problematized and the value of the environment and health in food production is reinstated as an object of dispute. Territory Buenos Aires Germany Spain Argentina Madrid Berlín Table of contents Co-production of otros saberes Activities like the one discussed here can be replicated in different cities that make up the nodes of the Contested Territories network and beyond. By comparing lessons from the trilogy, it becomes clear that disputes around food, despite some commonalities throughout all different cities, also acquire specificities depending on the trajectory, social configuration and geopolitical position of each urban society. It is recommended that future audiovisual projects that focus on similar topics pay close attention to recovering the meanings that different actors associate with the term "agroecological" and the practices they use to promote this. Through deploying such an approach, the "voice of the actors" involved in agroecological struggles would gain further strength in guiding dispute narratives, without too much external interventions. Within this initiative, otros saberes are considered perspectives, definitions, conceptions and/or visions, objectified in stories or practices, which are not part of the hegemonic narrative such as the dominant market or neoliberal logic. As they are, therefore, "non-hegemonic" knowledge, they are considered knowledge based on the resistance proposed by other ways of conceiving what is "ecological", or what is environmentally sustainable and healthy, in the production and distribution of food. The production of documentary audiovisuals constitutes an epistemological tool that challenges traditional forms of knowledge production to the Cartesian one by prioritizing sensory registration, visual narrative, and situated experience. Through their ability to capture and transmit the intangible —such as oral knowledge, gestures, emotions, and everyday practices—documentaries enable a form of knowledge that does not depend exclusively on abstraction or rationalization but is built at the intersection of the experiential and the symbolic. In addition, by giving voice and visibility to actors and communities whose perspective is often marginalized by traditional methodologies, audiovisuals foster an intercultural dialogue that broadens epistemological horizons towards relational, plural and contextualized forms of knowledge. | 24 Image depicting the filming process Image depicting the filming process Replicability Complementary materials The trilogy is still undergoing final editing and, once this is completed, will be made available on the website of the Contested Territories network. Image depicting the filming process Table of contents 2.6. Indigenous youth encounter | 25 A situated knowledge exchange in El Alto (Bolivia) as part of the SouthSouth Dialogues 2 Timeframe April, 2024 Lead network node: University of Sheffield, Bolivia node (IIADI), University of Buenos Aires (Anthropology Department) Contact person: Philipp Horn ([email protected]) Participating actors: Members of the El Alto-based youth collectives Colectivo Curva, Wayna Tambo, and Teatro Trono. Summary of the initiative Through the project "Indigenous Alternatives: Youth Perspectives from Urban Bolivia" (funded by the UK’s Economic and Social Science Research Council) members of the University of Sheffield and IIADI nodes have been working collaboratively with Indigenous youth collectives in different urban contexts in Bolivia. This work is inspired by and contributes to a stream of youth participatory action research that offers young people the opportunity to study as co-investigators the social issues that affect their lives. A key objective is to move beyond conventional research paradigms and contribute to literatures on decolonial and Indigenous methodologies through more ethically responsible critiques of knowledge exchange processes, especially when urban Indigenous youth are involved. The result is a collaborative research process in which young people defined the problems, processes and results of the research, giving priority to situated learning through audiovisual methods (see also section 2.3 which showcases one specific audiovisual output from this collaborative work). As part of the “South-South Dialogues 2” held in El Alto and La Paz (Bolivia) in April 2024 (see section 2.14), we organised an Indigenous youth knowledge exchange involving, among others, El Alto-based members of the "Indigenous Alternatives" project. During this activity youth activists from El Alto visited significant sites of this city together with members of the Contested Territories network to reflect about core socio-economic, political, cultural and architectural dynamics in this city and how these are shaped by Aymara youth. Through dialogues, interactions, performative encounters, critical and experiential tours, as well as conversations with Indigenous youth, the different perspectives that are present today within the city of El Alto were appreciated, with particular attention paid towards Indigenous visions and urban struggles of the past, present and future. This exercise helped in foregrounding the tensions and material and symbolic disputes that characterise this urban territory, and how these are shaped also by multilocal interactions (see also section 2.9). Representatives of the nodes: Universidad de Chile, Universidad de la Frontera (Chile), Pontificia Universidad Javeriana Seccional Cali, Politécnico de Milán, Basurama, CEUR-CONICET, Ciudades Reveladas, Flacso Ecuador and CEPLAG Bolivia. Bolivia Territory El Alto Table of contents Co-production of otros saberes Habitancia website More recently, in September 2024, the Memory Museum incorporated a space dedicated to those who had died due to violence in the neighbourhood. These co-produced processes of rescuing untold stories of violence and peace which have affected urban communities in Colombia constitute one of the key learnings of this initiative. | 32 Based on the workshops, and supported by their longer collaboration with Lombard and Tobar (including via Contested Territories secondments), in Spring 2023 Asomevid founded the Memory Museum in Charco Azul’s community centre. The preliminary interviews undertaken by Tobar and Lombard for their e-book explored conceptions of memory and peace with the organisation’s leaders. Building on these ideas and the photographic material generated by Page’s workshops, the Memory Museum celebrates the constructive processes undertaken by the community since Charco Azul was founded in 1975, which have seen the neighbourhood progress from a land invasion on millet plantations, to a settlement characterised by bamboo shacks, pirate services, and floods, and now a largely legalised neighbourhood with full services and a community of 1,800 households. The processes of securing land, housing and services have been driven by the community over the years of the neighbourhood’s existence. As well as the result of ongoing processes of co-production, the Memory House is an expression of these efforts, undocumented in official records. Over the years of its existence, Charco Azul has faced problems of violence, initially due to eviction threats and later due to gang violence. Asomevid has mobilised to address this issue and its effects on young people in the neighbourhood, which had one of the highest homicide rates in the city. Through arts-based projects such as Cure Violence, Asomevid succeeded in reducing youth crime in the neighbourhood by 47%. These processes are embedded in the neighbourhood and its spatial characteristics, shaped by the community. For example, the organisation’s work to ‘rescue’ spaces formerly used for violent and criminal activities, such as the central Parque El Separador as well as isolated plots of land, has reclaimed spaces for community use. The symbolic significance of this reclaiming is expressed in the Memory House’s visual representations of the community in space, and the longitudinal photographic representation of the improvements to this space. The linking of memory, peace and place in this largely Afrodescendent neighbourhood offers an alternative to formal peace processes in Colombia. Through collaborative research and creative initiatives, the community (in conjunction with researchers, students and artists) have rescued and retold their own, largely untold, story. The community have drawn on processes of memory developed by other Afro-descendant communities in Colombia, including through an exchange with Buenaventura-based organisation Corporacion de Memoria y Paz (Cormepaz), facilitated by Tobar. Cormepaz have founded a Chapel of Memory commemorating the disappeared at the Casa Social in Lleras neighbourhood, in one of Buenaventura’s most violent neighbourhoods, which Asomevid learned from. The concept of the Memory Museum can be replicated in other urban communities through creative initiatives allowing participants to produce and gather their own visual and photographic material in order to rescue and retell the story of their neighbourhood. Facilitation of researchers and artists can support this, although the conceptualisation and arrangement of the Memory Museum must remain at the initiative of the residents. Replicability Complementary materials Film by Laura Page documenting the experience Memory museum Historic photo of the neighborhood Photography workshop in Charco Azul Table of contents 2.9. Multilocality | 33 Critical territorial visits in La Paz and El Alto (Bolivia) as part of the South-South Dialogues 2 Timeframe April 2024 Lead network node: University of Chile, Nodo Bolivia (IIADI), University of Sheffield Contact person: Manuel Corvalan ([email protected]) Participating actors: Representatives of the nodes: Universidad de Chile, Universidad de la Frontera (Chile), Pontificia Universidad Javeriana Seccional Cali, University of Buenos Aires (Anthropology Department), Politécnico de Milán, University of Sheffield, Basurama, CEUR-CONICET, Ciudades Reveladas, Flacso Ecuador and CEPLAG/IIADI Bolivia. Summary of the initiative Several members of the "Contested Territories" network carry out research focused on multilocal realities that are a characteristic feature of several Indigenous peoples in Latin America. Multilocality refers to concomitant residence, seasonally and/or alternatively in rural and urban locations within and outside a delimited territory. A focus on multilocality emphasizes "movement between," belonging to different territories, and broader, interconnected social relations. Such relationships can be established through rural-urban, rural-rural, interurban and intra-urban mobility, or through the construction of affective, face-to-face or virtual connections with communities and organizations operating in different environments and scales. In a context where people must engage in several activities to make ends meet, multi-locality is a possible territorial response. Multilocality connects closely to concepts such as multiterritoriality, multiscale, and multiresidentiality, which cannot be understood without the notion of mobility. Bolivia Territory El Alto Example of a material registration Table of contents Example: Fiction story co-produced by one of the working groups The Transformers of El Alto, considering that many people went out for Easter, took advantage of the night to visit La Paz. The yellow Transformer, bored of always touring El Alto, set out to visit the Megacenter, that place he had heard so much about. Frustrated by not being able to walk through those narrow streets, he had to shrink to fulfill his purpose. He spent his time playing with his new friends Homer and Chief Gorgory, touring the shops, surprised by how different everything seemed to him. Without realizing it, he woke up and froze. Now, he will have to wait until next Easter to be able to return. The greatest challenge during the framework of the South South Dialogues 2 was to experience multilocality in a very limited timeframe, where it is difficult to establish links, dialogues and in-depth research. For this reason, creativity was proposed as a resource and basis for learning. For the work, the members were divided into four teams of six people each. Each team visited two territories of La Paz or El Alto, and they were asked to capture their experience via various techniques: | 34 Sound Recording: Audio recording (maximum 2 minutes) that captures specific sounds at specific times and places that are relevant to understandings of mobility between places. Record of an experience: The rescue of a multilocal history from conversations established with local actors approached during the critical territorial visit. Material registration: Design of a cube of approximately 20 centimetres in diameter, built with materials found and collected along the way that represent the sense of place or, in other words, the presence of materials from a multiplicity of territories that give a unique character to the place. This work is inspired by previous methodological engagements by the activity convenor at the School of Architecture of the University of Talca. Object registration: Choice of a unique and representative object that represents multilocality in the place visited. 1 2 3 Co-production of otros saberes 5 6 From this perspective, everyday life is experienced as a continuum, overcoming the segregation and fragmentation of social life based on fixed time-spaces (Jirón & Imilán, 2018). In the face of territorial accumulation, multilocality is a territorial contestation. The modern and static notion of territory, with cities and rural areas conceived of as bounded spaces, led to the invisibilisation of a long Latin American history of everyday mobility between such settings. Territorial contestation via continuous mobility can hence be conceived as a practice that facilitates the reproduction of culture and cultural strategies in space. In empirical projects carried out by different members of the network, multilocality is captured through participatory methods such as collaborative mapping, situated filming and mobility biographies (see section 2.3, but also Horn et al 2024). Within the framework of the South-South Dialogues 2 (see section 2.14) held in the cities of El Alto and La Paz (Bolivia), a creative activity was carried out that enabled participants to obtain an initial understanding of this phenomenon in these cities, which are both inhabited by a population that leads multilocal lives. Fiction record: Creation of a fictional microstory, which tells the life of a person who shares and inhabits multiple places (based on the experiences of the tour). Anti-Postcard: A collage of photographs taken during the territorial visit, which represent multilocality in such a way that cannot be easily captured by other modes of knowledge representation. It is not a postcard photo. It is a record of everyday life that is part of the journey. Examples of anti-postcards 4 Table of contents Horn, P., Casagrande, O., Illanes, K., Revilla, C., Serrano, M. and Torrico, W., 2024. La multilocalidad y los desafíos identitarios de jóvenes indígenas en Bolivia: Multilocality and related identity challenges of Indigenous youth in Bolivia. Miríada: Investigación en Ciencias Sociales, 16(20), pp.255-284. These methods are easily reproducible anywhere and can serve as an initial approach to the topic of multilocality (and indeed to other phenomena) in a context where further investigation is not possible. Through putting emphasis on methodological flexibility, creativity, contextualized knowledge generation, and documentation of experiences, these approaches contribute significantly to the development of social and cultural knowledge in an increasingly interconnected world. This experience allows for a more holistic understanding of phenomena, integrating perspectives from sociology, anthropology, geography, and other disciplines. Such a transdisciplinary creative dialogue can also enrich analysis and foster collaborations between researchers from different fields. | 35 Replicability Example of antipostcards More information Read the document here Jiron, P. and Imilan, W. (2018). Moviendo los estudios urbanos. La movilidad como objeto de estudio o como enfoque para comprender la ciudad contemporánea. En QUID 16, Revista del área de Estudios Urbanos del Instituto de Investigaciones Gino Germani de la Facultad de Ciencias Sociales de la UBA (Buenos Aires), 10, 17-36. Read the document here Presentation of material registrations Reflective discussion at the end of the exercise The results of these activities were presented in groups and discussed in plenary. The discussions at the El Alto workshop, as well as the ongoing research on the subject, demonstrate that the multi-local perspective not only describes the territorial reality of many Indigenous peoples, it also represents a form of territorial contestation. Multilocality questions and challenges colonial and static representations of territory and the Indigenous, inviting us to understand these categories as dynamic and emergent through multiple flows and displacements that connect different places and scales, "tradition" and "modernity", and past-present-future. Table of contents 2.10. Pacha Summary of the initiative | 36 Territories with memory Timeframe 20232024 Lead network node: Bolivia Contact person: Windsor Torrico ([email protected]) Participating actors: Sandra Ochoa, Elizabeth López, Marisol Diaz, Víctor Colodro, Mario Rodríguez, Manuel Apaza, Windsor Torrico Pacha is the name given to a series of seven audiovisuals made after the conclusion of the first South-South dialogues meeting in Bolivia (see section 2.12). Pacha is an Aymara word that refers to time-space, two aspects of life that complement each other to make something be. In this sense, the importance of a space and time dedicated to dialogue, learning and listening to those other voices, words and memories that inhabit territories is highlighted. This exercise raises the opportunity to meet with other actors, whether local or from distant contexts, or even on the other side of the ocean. This audiovisual work has been shared with collectives, communities, activists, academics and researchers to form communities of thought that promote reflective, critical dialogues oriented towards constructive proposals around thinking and living territory otherwise. Windsor Torrico, film scene as part of the Pacha series Co-production of otros saberes The audiovisual series “Pacha: Territories with memories” is a co-production involving different collectives and communities of thought that are working and/or debating issues close to the Constested Territories network. The underlying interest has been to show that, despite the technical, reductionist and English-speaking discourses around the concept of territory, there are other visions, readings, and ways of looking at and understanding territory. By focusing on these other perspectives, the audiovisuals capture alternative debates, tensions, disputes and contestations that are present within the notion of territory. Bolivia Territory La Paz, El Alto and adjacent communities Table of contents Watch the audivisual series here To achieve this purpose, a rapid mapping has been done to identify relevant activists and/or collectives. In collaboration with these stakeholders, a series of themes and areas of discussion that guide the subsequent videos have been identified. These include: women and territory, spirituality/rituality and territory, upbringing and territory, the popular and territory, music and territory, and sowing/harvesting and territory. We also co-produced a series of guiding questions that underpinned the subsequent filming process. To produce the audiovisuals, a number of stages were considered, including preproduction where the film locations are defined as well as visits to the different collectives to discuss the technical aspects for sound and visual recording of interviews/conversations. Subsequently, interviews have been recorded in situ, and then a post-production stage comprised film editing. Working with the audiovisual language allowed approaching another way of dialogue, of staging and revealing those other visions and ways of representing, living, feeling and thinking about territory. It has been a much more practical methodology that, unlike perhaps more textual formats, has been an area where dialogue and the gazes/readings of other actors have been able to flow. This methodology, parting from audiovisual language, allowed approaching in the most natural way the words and perspectives of diverse actors from within their territories, enabling the generation of a narrative that captures the situated, lived experiences and work that these groups and communities of thought have been doing. In this sense, the word reflected in the audiovisual series - “Pacha” - is not born from an academic reading, but from a particular way of thinking through transformative praxis that characterises the work of the different actors who form part of these audiovisuals. Currently, with the support of the Bolivia node, Contested Territories members from nodes in Argentina, Colombia, Chile and Ecuador are reproducing this audiovisual method in their contexts and territories. This current work seeks to put into debate and dialogue the different dimensions of work that have been developed in the original Pacha audiovisual series. By offering greater breadth and a focus on diverse territorial contexts of South America (Abya Yala), it is expected that other views and readings of territory will be made visible, paying attention to the different tensions and material and symbolic disputes that are present today in the region. In this regard, the ongoing audiovisual work is an important contribution to continue motivating dialogue and territorial debate in South America and, through this, to open spaces for discussion that allow otros saberes, other perspectives and ways of thinking/feeling the territory to be given voice. Replicability Complementary materials Film scene near La Paz (Bolivia) | 37 Table of contents 2.11. Project experimentation workshops Development of community equipment and co-evaluation of public space in the Costa del Lago and 8 de Mayo neighborhoods, Municipality of San Martín, Province of Buenos Aires, Argentina Timeframe March 2024 to July 2025 Lead network node: National University of San Martín, UNSAM. Contact person: Roberto Rafael Busnelli ([email protected]) Participating actors: Architects Gustavo Dieguez, Lucas Gilardi, Roberto Busnelli and Lorena Vecslir, as coordinators. Representatives of the Basurama, Ciudades Reveladas and UNSAM nodes. Students of the subjects of the UNSAM Architecture programmes: Project Experimentation Workshop (PEW), Technological Experimentation Laboratory (TEL) and Urbanism Workshop (UW). Center for Research on Territory, Transport and Environment, School of Habitat and Sustainability, UNSAM. Rincón de Esperanza/9 de Julio Cooperative, 8 de Mayo neighborhood. Argentina Territory Buenos Aires metropolitan area Directorate of Socio-Urban Integration (DISU) of the Municipality of San Martín. Proyectar Igualdad Cooperative, Costa del Lago neighborhood. | 38 Table of contents Summary of the initiative A second stage of collective thinking consists of interpreting everything surveyed and developing a scheme that meets the functional needs, physical and infrastructure requirements, and hypotheses for the evolution of community equipment. On an urban scale, a georeferenced mapping of the variables that affect the use of public space in the neighbourhoods considered has also been carried out. Important factors considered here included the presence of microdumps, flood zones, pavement conditions, lighting, front activities and occupation of sidewalks. Each stage of work concluded with a public sharing event, organized with the DISU and the territorial articulators, where the recipients could intervene with criticisms, opinions, and preferences in order to build consensus and co-evaluate proposals. To close the initiative, during 2025, the collective construction of the first phase of the community equipment will be carried out by students and social organizations. At the same time, the project expects to advance in the application of mobile technology in order to record the problems perceived by the inhabitants of Costa de Lago and 8 de Mayo in regards to daily use of streets and corridors. Based on the practice of listening, the project experimentation workshops pursue the production of a common good in an area of extreme vulnerability, and an understanding of the urban environment that goes beyond technical survey data or standardized technical solutions, incorporating local knowledge and life experiences. From this initiative, architecture and urban design are understood as fundamental disciplines to build identity and guarantee access to a dignified habitat, understood as a human right. In recent years, experiences of collective construction applied to specific contexts have multiplied, and they are beginning to have a relevant place in academic learning, especially in South America. In these experiences, material praxis is understood as an essential component of the final adjustment of the project task and as the bearer of a specific body of ideas that allows other types of learning. The initiative is proposed as an academic activity in vulnerable territories aimed at the construction of facilities and habitat improvements through listening and propositional reading practices, as a methodology for the co-construction of knowledge. This requires a high level of commitment to these territories and the populations that inhabit them. The project workshops and participatory meetings have been held both at the Miguelete campus of the National University of San Martín, at the headquarters of the social organizations of relevant neighbourhoods as well as at the headquarters of the DISU (Municipality of San Martín). During 2024, three workshops were held: TEL, PEW, and UW. In the first, students worked collectively with the community equipment programme and formulated various proposals. Then, within the framework of TEL, progress was made in the technological component of the project, always in dialogue with all actors involved. At the same time, in the UW, a propositional reading of the public space in the neighbourhoods adjacent to the Camino de Borde was carried out, including Costa del Lago and 8 de Mayo. Community workshop. | 39 Co-production of otros saberes The methodology required three instances of participatory work generated between the university, the local government and residents from the neighbourhoods, namely: practice of listening, collective construction, and the co-evaluation of public space. The listening processes operate here as a project strategy and as a device for the establishment of trust with the community. The development of workshops includes a first stage of neighbourhood tours, conversation and public interviews, established as a knowledge sharing exercise that generates a first approximation to the topic and the problems to be solved, as well as to the future projections and their limitations. Neighborhood mapping as part of the project experimentation workshops Table of contents Replicability Although these projects have an artisanal root and cannot be subjected to structures or procedures that are too closed, the exercise of listening, collective construction, and the co-evaluation of public space constitute replicable methodological approaches that deserve to be rethought according to each particular socio-territorial context. Likewise, some key factors can be pointed out that would allow a greater use of the resource: Complementary materials For some presentations and project reports, access this google drive folder. | 40 Neighborhood territorial visit. Articulation with other actors, such as those areas of government with territorial competence The possibility of accessing, on behalf of students and teachers, material resources that allow the continuity of the project beyond the academic calendar. Open access to up-to-date sociodemographic, environmental and economic databases. 1 2 3 From there, many questions arise depending on how to produce the greatest possible transformation impact with the least number of resources, how to manage time to maintain continuity of processes, and how to replicate the craftsmanship of uncertainty with the precision that each new project demands. Community workshop. Table of contents 2.12. Seminar on the touristification and commodificiation of nature | 41 Debates and proposals Timeframe October, 2024 Lead network node: Universidad La Laguna Contact person: Alejandro Armas Diaz ([email protected]) Participating actors: Universidad de Buenos Aires (FAUBA), CEUR-CONICET, Left Hand Rotation, Universidad Autónoma de Madrid Summary of the initiative This seminar brought together members of several working groups of the Contested Territories network from Latin America and Europe to gather in Tenerife and engage with the protests during the month of April 2024 (and another one occurring a few days after the end of the seminar) against the touristification and commodification of nature in the Canary Islands. The seminar forms part of a larger participatory process called "Canarias pa'lante" in which various socioenvironmental movements participate. The objective was to present different perspectives not only from the Contested Territories network, but also from socio-environmental movements, artists and researchers, to discuss the touristification and commodification of nature on the Canary Islands and in other territorial contexts. The activity was structured around different topics that addressed key aspects of the central seminar theme. During the seminar, various academic papers were presented and, in addition, a critical territorial visit was undertaken to visit emblematic spaces in the defence of local territories. Further activities included the screening of a documentary film and multi-stakeholder round table discussions that focused on rights of nature, dispossession processes, and socio-environmental mobilizations. Territory Participants of the seminar Spain Tenerife Table of contents 2.15. Struggles for Co-existance and Inhabitation Participating actors: Summary of the initiative | 48 An international symposium Timeframe March 2024 Lead network node: Pontificia Universidad Javeriana Seccional Cali, Nodo Colombia Contact person: Carlos Andres Tobar Tovar ([email protected]) Representatives of the nodes: University of Sheffield, CEPLAG/IIADI Bolivia, University of Leeds, University of Newcastle This five-day international symposium generated dialogues between members from the Contested Territories network and organizations and social leaders who are engaged in territorial struggles in urban and rural areas in the city of Cali and the nearby Valle del Cauca. The first day began with a harmonization ceremony facilitated by Windsor Torrico (Bolivia node). Two books were socialized, the first is "Nuestras Luchas Cuentan", which describes the struggles of young Indigenous women in Santa Cruz (Bolivia), narrated through oral histories and photographs taken by youth activists. The second book is entitled "Paz en Aguablanca", which presents territorial peace processes in low-income neighbourhoods in eastern Cali. The musical entitled "Dónde meter la cabeza" was presented at the end of the first day. This musical is an artistic work involving children from the Marroquín II neighbourhood in Aguablanca (Cali) who narrate the conformation of their neighbourhood at the end of the twentieth century and reflect on different urban conflicts that occurred since then. The second day comprised of a territorial visit and knowledge exchange in Aguablanca. Community representatives: Red Habitancia Aguablanca; Wasiruma Indigenous Reservation; and trans women unionized in the organisation Transmujer Colombia Territory Cali, Distrito de Aguablanca Group photo taken with trans activists during the third day of the symposium This included a meeting with the organizations that are part of the local Habitancia network, an association for social innovation and peacebuilding in Aguablanca. On the third day, a meeting was held in Cali city centre w ith trans women who participate in political processes related to sexual rights and the use of public space. On the fourth day, the Wasiruma Indigenous reservat ion was visited in the village of La Fresneda (municipality of Vijes), a rural area of the Valle del Cauca. On the last day, a podcast was recorded to reflect on the overall learning experiences. Table of contents | 49 Moving beyond hegemonic knowledge representations often produced from within the academy, this symposium deployed a knowledge co-production method that was centred on multi-stakeholder knowledge exchanges within diverse territories that embraced difference and horizontal dialogues between actors. To achieve this goal, a series of principles were followed, including entering the territories (whether Indigenous, LGBTQ+, Afro-Colombian, academic) with respect, permission, through acts of harmonization, humble attitudes, and engaging in deep listening. Territorially situated dialogues allowed knowledge to be generated through the process of senti-pensar (in English: feeling-thinking), or in other words, if one wants to know the other, it is necessary to exchange with all the senses: walking, eating, and sharing emotions and ideas within specific territories. It is through this process that new alternative forms of knowledge, alliances and civic friendships can emerge. During the meeting, this type of exchange was explained and understood through the popular epistemology of Habitancia (elaborated by organised residents based in Aguablanca), which refers to the promotion of civic relations that can be summarised via the following principles: "I first need to recognise myself, then I can recognise the presence of others, then I can link myself with the materiality of the surrounding environment, and then I can give and contribute to my community, always combining bodily, spiritual, territorial and multistakeholder knowledge" (for a detailed description, see this website and the policy brief below). Group photo taken in the Wasiruma reservation (fourth day of the symposium) Group photo taken in the Wasiruma reservation (fourth day of the symposium) Applying these methodological principles, otros saberes have been co-constructed. Some examples include the provision of social infrastructure for the environmental recovery of a lagoon situated in the community of Charco Azul based in Aguablanca; a strategy for peacebuilding based on teaching salsa and theatre to children and adolescents in the Marroquín 2 neighborhood (also in Aguablanca). Likewise, the symposium addressed trans women’s struggles for the "right to prostitution" within the wider “right to the city” framework, again from a body-territory perspective. Finally, in the Embera Chamí community of the Wasiruma reservation, it was possible to learn about strategies to build relations with the mayor's office of Vijes and about food security projects designed to safeguard this Indigenous population and their territory. Co-production of otros saberes Table of contents | 50 Listen to this podcast where symposium participants from Bolivia, Colombia and the UK reflect on key learnings. Complementary materials You can access the book “Nuestras Luchas Cuentan” here You can access the book “Paz en Aguablanca” here. Watch the musical “Dónde meter la cabeza” here Check out background scenes here Check out a related podcast A policy brief focused on the Habitancia principle can be accessed here. Scenes from the international symposium Replicability The challenges of replicating these processes in other contexts are logistical. A process of territorial visits and stakeholder dialogue implies availability and preestablished relationships of trust. In the case of this experience, pre-existing commitments and collaborations date back to 2012. The end result of this specific symposium was the preparation of a new project (financed by the Pontificia Universidad Javeriana) focused on reconciliation in Cali and the Valle del Cauca in 2025 and 2026, which further seeks to develop a cross-cultural comparison between the groups that participated in the event. This example illustrates the need to also use short-term events, such as the symposium discussed here, as a basis for more long-term institutional support that further deepens relationships and collaborative endeavours with vulnerable communities and academia. The possibility of exchanges between academics and social leaders from Colombia and Bolivia was another core component of this symposium. For example, the event counted on the participation of a Bolivian Indigenous leader representing the Chiquitano people, who was able to learn about Indigenous-government relations in the Valle del Cauca and the way in which Embera Chamí Indigenous women gained representation in the Wasirum reservation. The organisers of the event believe that such SouthSouth activist and community dialogues should be taken up by other initiatives as they can constitute the basis for collaborative exchanges on the production of alternative knowledges among non-academic stakeholders. Table of contents 2.16. Teatro Sensorial La Naranja Participating actors: Summary of the initiative | 51 Timeframe January, 2023 Lead network node: FLACSO Ecuador Contact person: Manuel Bayon ([email protected]) Representatives of the nodes Bolivia, University of Chile, Universidad de la Frontera, Universidad de Buenos Aires (Anthropology, Agrology), Asociación Civil por la Igualdad y la Justicia (ACIJ), Autonomous University Madrid, CNRS France. This dynamic was carried out within the workshop “Mapoteca Amazónica” in Tena (Ecuador), which was an internal meeting of the Contested Territories network focused on sharing mapping methodologies. Here, the case of the Teatro Sensorial la Naranja was presented as a method capable of moving beyond reason-centric Cartesianism. This specific dynamic has been proposed by the “Colectivo Miradas Críticas del Territorio desde el Feminismo” (Critical Collective Territorial Perspectives seen through a Feminist lens) published in the “Guía Mapeando el Cuerpo-Territorio” (Guide for mapping body-territories, see complementary materials). At the “Mapoteca Amazónica” the dynamic focused on the “theatre of the senses” opened a rich debate about the different bodies that undertake research, the position of each of them, and the possibilities of going beyond the limits self-imposed by academia. In the same way, the discussion allowed participants to focus on the potential of body-sensitive techniques, which together with other methods, enable other approaches and reflections of research that depart from sensory experiences. Ecuador Territory Tena Mapoteca amazónica: Alternative mapping processes in action Table of contents | 52 Experiences, framed through the notion of “theatre of the senses”, enable problematizing emotions, the body and territories by exploring the political dimension of emotions and the body. The methodology of the “theatre of the senses” considers that through sensory experiences it is possible to know and share the world in a better way. Within knowledge co-production, this methodology allows generating and transforming spaces of encounter, decentring and shaking up the academic hierarchy in order to give way to experience, bodily memories and relationships with food, the political economy, and the related territories from which these different resources emerge from. Co-production of otros saberes Through situating the body, especially with a focus on the female peasant experience, the Teatro Sensorial la Naranja also carefully problematises patriarchal hierarchies and, in the case of this workshop of the Contested Territories network – academic patriarchies. Having previously deployed the method of the “theatre of the senses” in the subject of "Critical Geography of the City and Territory" at FLACSO-Ecuador for already a four-year period, it became clear that this methodology allows generating debates and critiques about the limits of contemporary academic institutions, and how these are hierarchical in their way of promoting learning and research. The methodology has promoted reflections on the whitening of universities, the deferral of Indigenous knowledge in university institutions in a plurinational country, and the distance between academia and peasant knowledge. Replicability The method can be replicated in efforts to compare learning challenges and needs, as well as multicultural dialogues in/with universities. Together with other methodologies, it allows for the generation of other types of relationships in the classroom, as well as enables generating spaces to rerecognize the colonialities of academic institutions in research meetings as well as in dialogues with subjects with whom one wants to research. Since it is a methodology published online, it is open to reinterpretation and implementation in different contexts. Complementary materials Read more about the methodology here Mapoteca amazónica: discussion among participants Mapoteca amazónica: example of alternative mapping processes Table of contents 2.17. Tenant Survey | 53 Timeframe October 2023 and April 2024 in popular neighbourhoods of the Metropolitan Area of Buenos Aires and in hotels, guesthouses and tenements in the City of Buenos Aires. October to December 2022 in Barcelona October to December 2023 in Madrid Lead network node: Barcelona Urban Research Institute (IDRA), Asociación Civil por la Igualdad y la Justicia (ACIJ), Habita65 (Lisbon), University of Chile, University of Leeds, Karlsruhe Institute of Technology Contact person: Pablo Ruiz ([email protected]) Participating actors: Activists, researchers, and housing experts who represent tenants and seek to improve their living conditions. These actors come from vulnerable contexts and are affected by the deregulation of the rental market in Barcelona, Buenos Aires, Lisbon and Madrid. Summary of the initiative The tenant survey is a collaborative tool designed to make visible and analyse the structural inequalities that affect tenants in urban contexts marked by real estate speculation. Its main purpose is to collect empirical data that allows understanding living conditions, dispossession dynamics and territorial accumulation practices in the rental market. Adapted to various cities such as Madrid, Barcelona, Lisbon and Buenos Aires, the survey seeks not only to document the above-mentioned problems, but also to promote collective organization and provide solid evidence to support the demands of social movements. This initiative, based on the production of autonomous and situated knowledge, has become a strategic tool to promote legislative reforms and question the hegemony of the rentier model, opening pathways towards a fairer and more equitable housing model. The implementation of the Tenant Survey consisted of a training component, the community survey, and an international meeting to compare findings. These steps are discussed below, drawing on the specific examples of Buenos Aires and Barcelona. In Buenos Aires, training sessions were held with neighbourhood and social organizations to carry out the survey in popular neighbourhoods and in guesthouses and tenements. The subsequent community outreach activity included prior training, surveying, and instances of discussion and feedback on the results of the survey. Two reports were prepared about tenant households in popular neighbourhoods of the Metropolitan Area of Buenos Aires (AMBA) and of tenants in hotels, guesthouses and tenements in the Autonomous City of Buenos Aires (CABA). The conference to comparatively analyse results of the tenant survey in different cities took place in the offices of IDRA in Barcelona. At the conference, common problems such as the deregulation of the rental market, tenant insecurity, and inequalities in rental relations in different contexts in Barcelona, Madrid, Lisbon and Buenos Aires were identified and discussed. Conference participants also identified the need to restructure existing data and collect further information on income and rent distribution to analyse the wealth gap between tenants and landlords. Through this interaction, they deepened their knowledge of the dynamics of the rental market in different cities and the effects of deregulation on the daily lives of tenants, enabling them to also elaborate policy proposals to improve the situation of tenants. Additional members of the nodes: University of Buenos Aires (Geography department), CONICET-CEUR. Territory Buenos Aires Portugal Spain Argentina Madrid, Barcelona Lisboa Table of contents Co-production of otros saberes In Barcelona and Madrid, the stories shared about the role of real estate companies in the rental market have made it possible to put on the table the role of these actors in real estate speculation. In Argentina, differentiated impacts were identified according to gender. Within a traditional patriarchal model, women in this context are the main caregivers of children and therefore, they face greater vulnerability in renting. This aspect is relevant to generate inclusive policies that specifically address these differences and promote equity. Collective discussions between tenants from different cities fostered an in-depth reflection on the power relations that structure the rental market, promoting a relational vision that goes beyond conventional approaches based exclusively on economic or legal analysis. While traditional methods tend to focus on macroeconomic statistics or legal interpretations of current regulations, this experience prioritized participatory methods, such as workshops, assemblies and tenant surveys, which integrate the voices and experiences of those affected themselves. | 54 The tenant survey is a form of militant citizen science that allowed the collection of data carried out by tenants themselves, enabling them to mobilise and deepen their knowledge of a specific territory. Applying this method in different cities participating in the Contested Territories network enabled establishing a common methodological framework for the tenant survey. Through deploying a participatory and comparative approach, combined with the analysis of data with explanations of specific historical contexts, the understanding of the reality of tenants in each city has been deepened. The overall initiative spotlights the tenants themselves (often organized in unions) in the research process as they lead generation and analysis of data. Re-centring leadership towards tenants enabled this stakeholder group to share their daily experiences via a first-person and experiential account, thereby revealing the complexities of renting in contexts marked by precariousness and deregulation. This approach, focused on those who directly face the effects of the rental market, has made it possible to build policy proposals from a framework of social justice and equity, prioritizing solutions that respond to people's real needs. For example, in Lisbon, participants highlighted how rising rents have forced migrant communities to move to the periphery, losing access to essential services and social networks. Militant citizen science in action: conducting the tenants survey Table of contents One of the challenges for the replicability of the tenant survey is the need to adapt the relational analysis methodology to the local specificities of a specific rental market, thereby recognising that social, economic and political phenomena cannot be understood in isolation, but as the result of dynamic interactions between various actors and forces. In the context of the rental market, this approach seeks to map the power relations between tenants, property owners, large landholders, investment funds and state regulators, identifying how these relationships shape housing conditions and the dynamics of territorial accumulation. Unlike traditional methodologies that focus on descriptive or normative analyses (such as rental price statistics or legal studies on housing legislation), relational analysis integrates structural and experiential dimensions to offer a holistic view of the problem. There exists an opportunity to expand this type of analysis to other cities with similar problems, which could further enrich the generation of alternative knowledges (otros saberes) on tenant dynamics and strengthen a coalition of actors in defence of tenants at the international level. To apply this methodology in other cities with similar problems, it is necessary to consider certain steps and strategies: | 55 Preliminary local research: Conduct an initial diagnosis that identifies the specificities of the rental market in each city, including key actors, regulatory frameworks, speculation dynamics, and tenant experiences. Participatory approach: Actively integrate tenants at all stages of the data generation and analysis process. This can include organizing workshops and assemblies to collect lived stories, identify common patterns, and set local priorities. Adapt tools: Develop data collection instruments, such as personalized surveys, that reflect the particularities of each context. For example, in cities with a high migrant population, questions about discrimination in access to housing could be included. Collaboration with local actors: Establish alliances with community organizations, tenant unions, universities and research centres to strengthen the capacity for analysis and mobilization. Connection with global networks: Link local findings with global trends and experiences from other cities, fostering knowledge exchange and transnational solidarity. This could include the creation of international forums to share results and strategies. 1 2 3 Replicabiliy 6Accessible knowledge production: Ensure that the results of relational analysis are understandable and useful to both local actors and public policy makers. This could include visual reports, maps of territorial accumulation and digital platforms to disseminate findings. Image of a site where the tenants survey took place 4 5 More information Blog entry summarising work in progress meetings about the tenants survey at IDRA (Barcelona) Report “Propietarios Inquilinos” Report “Impacto de las inmobiliarias en el mercado de alquilar” Report “Generación inquilina” Report “Vivir de alquiler” Report “Alquilar en los barrios populares del Área Metropolitana de Buenos Aires” Encuesta inquilina 2024: alquilar en el AMBA en tiempos de libre mercado Table of contents 2.18. Territories in times of crisis Summary of the initiative | 56 Epistemological, political, and aesthetic contestations through liquid perspectives Timeframe August 2024 Lead network node: Universidad de la Frontera Contact person: Hugo Zunino ([email protected]) Participating actors: Representatives of the nodes: Universidad de Chile, Flacso Ecuador This meeting held at the Pucón campus of the University of La Frontera (Chile) focused on two interrelated dimensions: First, emphasis was put on the manifestation of the contemporary territorial crisis in the oil region of Ecuador and in the Wallmapu (South) of Chile, with a focus on responses from local and Indigenous communities. Second, the meeting questioned the epistemology of modern science in order to suggest ways to understand the world from other perspectives (through otros saberes). Members of Indigenous communities and artistic collectives from Pucón (Chile) and adjacent territories Participants of the workshop “Territories in times of crisis’” Participants of the workshop “Territories in times of crisis’” Chile Territory Pucón Co-production of otros saberes The meeting began with a reflection on contemporary territorial developments and how these are analysed through different conceptual perspectives. It ended with a practical and collective knowledge co-production exercise through arts-based methods. Table of contents | 57 Throughout the meeting, emphasis was put on critically demarcating the limits of hegemonic epistemologies associated with modern sciences, which promote research methodologies that often reduce knowledge to the formation of a mental image of a world that exists outside of consciousness, consolidating an object-subject separation. This epistemogological perspective was criticized, for example, by a representative of Indigenous communities who questioned the traditional role of universities, emphasizing the extractivist nature of research that is promoted often by these institutions. In addition, departing from three case studies – (1) the expansion of oil extractivism in the Ecuadorian Amazon, (2) the occupation of the Mapuche territory in the Wallmapu, and (3) the commercial appropriation of the element of water in southern Chile – the meeting reflected on the multiplicity of adverse consequences of the above-mentioned processes on affected territories and the related role of the academy. In regards to methodological reflection, the meeting focused on a discussion of possibilities and limitations of other ways of knowing, with a focus on topics such as body-territory, Goethian approaches on the formative forces of nature, and feminist ethnography. The meeting also comprised of a community event entitled “Singing to the water: Perceptions and imaginations for a delta happening through melodic, poetic and ritual pulsations" that explored other forms of knowledge generation based on singing. Through inspiration and imagination, this particular event generated melodies and thoughts intertwined with the experience embodied with a specific territory. Within the framework of the meeting, participants also interacted with members of an Indigenous community based in the Andes Mountains, reflecting on their ways of inhabiting and resisting the extractivist practices that take place on their territories. Another important component of the meeting consisted of workshops on research methodologies based on movements that are embodied within a specific territory. Overall, with the rotating participation of more than 50 people that included academics, Indigenous groups, environmental activists and artistic collectives, the different activities and related experiences highlighted the urgency to radically recompose traditional ways of producing knowledge, paying instead attention to different methodological possibilities that facilitate learning from and about place. A key conclusion of this meeting is that traditional scientific methods create an abyss between people and planet, placing the abstract reflective activity of the individual above the embodied experience that is intimately tied to the multiple elements of the planet. Any initiative which seeks to move beyond such a perspective must, as a first requirement, begin by questioning the epistemological foundations inherited from modernity in order to subsequently generate real alternatives to contemporary ways of knowing. Unfortunately, many of the so-called "alternative" methodologies continue to be supported by dominant schools of thought and tend to reproduce already existing power relations, sometimes even imposing extractivist and folklorized forms of relations. Questioning the dominant epistemology is not an easy task, even in the most liberal think tanks there is still a resentment and fear of carrying out methodological explorations that question the foundations inherited from modernity. To advance in the development of other methodologies that generate otros saberes, there is a need to destabilize hegemonic thought, not only in terms of thought content but also by exercising acts of thinking in a different way. This meeting at least departed from a principle of generating knowledge through collective thinking, through a process that thereby ceases to be a reflection of an individual ego and instead becomes a collective practice. This transforms knowledge into a creative act and may enable the generation of something new through a specific encounter. There are countless participatory, collaborative, and creative methodologies that can be used to think collectively, but, ultimately, their ability to be replicable (a term itself deeply connected with traditional scientific methods, which should also be questioned and treated carefully) will depend on each specific circumstance that researchers face. Replicability Participants of the workshop “Territories in times of crisis” Complementary materials See this news item about the meeting Table of contents 2.21. Visit to the Milluni Community Summary of the initiative | 64 Community workshop in a community near the municipality of El Alto (Bolivia) during the SouthSouth Dialogues 2 Timeframe April, 2024 Lead network node: Nodo Bolivia (Institute for Research and Action for Integral Development, IIADI). Contact person: Carlos Revilla ([email protected]) Participating actors: Representatives of the following nodes: University of Chile, Universidad de la Frontera (Chile), Pontificia Universidad Javeriana Seccional Cali, University of Buenos Aires (Anthropology Department), Politécnico de Milán, University of Sheffield, Basurama, CEUR-CONICET, Ciudades Reveladas, Flacso Ecuador and CEPLAG/IIADI Bolivia. This workshop formed part of the South-South Dialogues 2 (see section 2.14) in El Alto and La Paz (Bolivia). IIADI supported and co-financed this visit to showcase the community tourism project, developed by members of the community of Alto Milluni in collaboration with IIADI, for members of the Contested Territories network. The aim of this tourism initiative is to facilitate a transition for community members away from mining to a more sustainable economic activity. In addition, through inviting tourists to engage in community activities, local residents seek to preserve local Indigenous knowledge, livelihoods and practices in a context where they otherwise confront pollution from environmental contamination linked to mining, climate change and the consequences of urban sprawl of the adjacent city of El Alto. The purpose of the workshop was to undertake a critical territorial visit where community members could share, from their experience, examples of dispossession because of territorial accumulation in a territory degraded by different factors, as well as to critically analyse and share the experience of community tourism as a pathway for strengthening community entrepreneurship. Impressions of the visit of Contested Territories network members to Alto Milluni Bolivia Territory Members of the Milluni community El Alto Table of contents | 65 This experience represents a key example of critical territorial visits and related multi-stakeholder knowledge exchanges. The experiential and dialogic method that characterized the visit enabled the coming together of academics with residents involved in a community tourism initiative. Otros saberes that emerged from this experience included efforts for community preservation, revaluing of Indigenous knowledge (especially around the promotion of local textiles and food led by local women – who at the same time are most affected by contamination in the community), and mobilising this expertise to generate economic alternatives to extractivism. In the meantime, critical feedback from network members included the need to carefully engage with unsustainable tourism and the risk of touristification – aspects that are now carefully incorporated into a revised plan for community tourism in Alto Milluni. Co-production of otros saberes With this being one of the first efforts to operate the community tourism project, Contested Territories network members provided local residents with feedback on how to improve their initiative and confront processes of territorial accumulation, with the end result being a refined community tourism project that receives support from IIADI. Community tourism initiatives are emerging increasingly as alternative economic solution for Indigenous and other communities. It is suggested that critical engagement with supportive external stakeholders, including from academia, via critical territorial visits and knowledge exchange events can further ensure the long-term sustainability of such initiatives. Replicability Complementary materials This video provides a summary of the critical territorial visit Impressions of the visit of Contested Territories network members to Alto Milluni Impressions of the visit of Contested Territories network members to Alto Milluni Table of contents Summary of the initiative 2.22. Voces Territorios | 66 An application of citizen science for the mapping of territorial processes Timeframe 20232024 Lead network node: Universidad Autónoma de Madrid Contact person: Hector Grad ([email protected]) Participating actors: App development stage: nodes participating in the “Mapoteca Amazonia” (FLACSO-Ecuador, Asociación Civil por la Igualdad y la Justicia - ACIJ, University of Buenos Aires – Agronomy and Anthropology departments, IIADI, Universidad de la Frontera, University of Chile, Pontificia Universidad Javeriana Seccional Cali, UAM, IRD-CNRS) whose contributions were systematized together with researchers from Pontificia Universidad Javeriana Seccional Cali during their secondments in Madrid. The initiative consists of three main activities – the development of an app and web platform, and a related seminar and workshop - all described below: Voces Territorios is a citizen science virtual platform that allows people to collect and relate testimonies, voices, photos, videos and texts on urban and rural territorial processes in different parts of the world, and locate them on a collective global map from their mobile devices. It is developed within the framework of the Contested Territories network to build an Atlas of territorial conflicts and struggles related to processes such as extractivism, gentrification, touristification, colonization and land dispossession. Voces Territorios seeks to visualise such struggles and enable the formation of resistance networks by connecting popular movements from different parts of the world. To achieve this, Voces Territorios offers the possibility of describing shared contents through a broad system of dimensions and analytical categories related to processes of accumulation and territorial conflict. This descriptive system was developed as a result of dialogues between members from different European and Latin American nodes belonging to the Contested Territories working group “Atlas of Territorial Accumulation.” This group gathered in Tena Ecuador in January 2023 as part of the Mapoteca Amazonica (see also section 2.16). Subsequently, Voces Territorios was used in the study of urban transformations in the surroundings of the Museo Nacional y Centro de Arte Reina Sofía (Madrid), through the involvement of artists and researchers participating in the "Tejidos Conjuntivos" residency programme who collected semiotic landscapes related to territorial transformations. Seminar in Madrid: Resident artist researchers of the “Tejidos Conjuntivos" programme of the Museo Nacional y Centro de Arte Reina Sofía Workshop in Buenos Aires: node members of ACIJ, CEUR-CONICET, UBA, UNSAM, and UAM. Voces Territorios platform Territory Buenos Aires Spain Argentina Madrid Table of contents | 67 Aligned with a decolonial perspective, Voces Territorios represents a flexible platform that allows reflecting on the diversity of languages, perspectives and epistemologies of communities. To this end, in addition to a pre-established system of analytical dimensions and categories developed during collaborative dialogues in the Mapoteca Amazonia and with secondees from Pontificia Universidad Javeriana Seccional Cali, the platform also allows users the possibility of proposing and deploying their own categories (local, situated, and autochthonous) that are relevant to their communities and territories. As such, Voces Territorios allows the co-production of analytical categories instead of pre-imposing them by researchers, enabling the incorporation of otros saberes by communities. The platform can be easily adapted to the needs of various ethnographic research and collective interventions, as was already the case in a collaborative project involving the Nasa People's Women's Council in Cali, Colombia. Overall, the Voces Territories platform shows the potential of citizen science in supporting social movement struggles and enables situated, engaged, and decolonial ethnographic citizen-led research, deliberately challenging extractive models of research and Western epistemological canons. Voces Territories is a contribution of the Contested Territories network to the co-production, dissemination and socialization of information and knowledge, making territorial processes, conflicts and struggles visible. The platform's decolonial and engaged approach offers a key innovation for citizen science. The platform can be easily adapted to the objectives and interests of other territorial processes (as already occurred for the Nasa Women's Council of Cali, community interventions of urban development in popular neighbourhoods in Buenos Aires, and university extension actions of the Faculty of Agronomy of the University of Buenos Aires). Finally, the simplicity of the application allows for face-to-face as well as online training and dissemination, facilitating the replication of experiences in multiple contexts. Replicability Description of Voces Territorios platform Co-production of otros saberes Another workshop took place in the Agronomy department of the University of Buenos Aires (Argentina), with the aim of disseminating the Voces Territorios app, train participants to try out the platform and discuss possible applications in processes of territorial accumulation that the participants were investigating. This particular experience made it possible to share the platform with others, train participants in its functionalities, and discuss the possibility of using this app in specific research projects, territorial processes, and in collaborative work with other popular movements and Indigenous peoples. Complementary materials You can learn more about Voces Territorios here Example of material shared on Voces Territorios Example of material shared on Voces Territorios Table of contents 2.23. Walking the Word Sumary of the initiative | 68 Between images and sounds Timeframe July and August 2024 Lead network node: Pontificia Universidad Javeriana Seccional Cali Contact person: Monica Marion Cataño Otalora ([email protected]) Participating actors: Nasa Indigenous people from the municipality and reservation of Jambaló and the Nasa urban council in Cali. In Cali (Colombia), a workshop on participatory communication and multi-stakeholder knowledge exchange was held, involving Indigenous people belonging to the Nasa ancestral people of Colombia and university students. The purpose of this workshop was to promote intercultural dialogues related to the production of participatory communication and the production of media outputs, with the accompaniment of professionals, ancestral knowers, facilitators, and people who documented the process. For a week, experiences in photography, storytelling, design and sound production were shared. The work was preceded by a ritual carried out by a “wala” (a wise person able to share spiritual knowledge and to open paths for the experience to be positive, by harmonizing the group and different territorial knowledges). Thanks to this initiative, communication training has been achieved for Indigenous Nasa people. Knowledge exchanges and dialogues about territorial struggles in the Jambaló reservation and the difficulties in entering/leaving the area took place between Indigenous youth and young university students, who shared their experiences via critical territorial visits to the Indigenous territory of Jambaló and the city of Cali. These exchanges enabled recognising different forms of symbolic knowledge production and communication as well as the approximation to ancestral worldviews via the ritual of harmonization. University students, academics and professional support staff of the Communication program of the Pontificia Universidad Javeriana Seccional Cali and members of the Basurama node. Colombia Territory Cali, Valle del Cauca Participants at the Walking the Word workshop in Cali (Colombia) Jambaló, Cauca Table of contents | 69 The aim of this initiative was to bring into dialogue Western and ancestral knowledge through the consequent cocreation of otros saberes. The conceptions of the world among Indigenous Nasa peoples are very different from Western notions. For example, their conception of the earth and nature as a “whole” contrasts with the Western view that these categories are only "resources.” As long as the latter perspective remains hegemonic, it will not be possible to assume a sensitive, caring and respectful approach towards all living beings. Through dialogues about these topics, greater awareness has been generated among young university students, so that they understand the sense of the collective that is present in ancestral knowledge. Within the Indigenous Nasa community, ancestral knowledge is communal because the main concern is for "us"; while young university students tend to be more focused on the "I". The knowledge exchange facilitated the technological appropriation for the generation of what we conceived of as “proper communication” through the strengthening of the role of the “ancestral" in this process. The knowledge exchange method used for this initiative borrows from critical social research approaches focused on generating social transformation. In particular, the method deployed builds on insights from Participatory Action-Research (PAR) and Popular Education (with their roots in Colombia and other Latin American countries) who both promote research and training processes aimed at contributing to more just and democratic societies. The knowledge exchange method of “Walking the Word” recognized the popular, ancestral knowledge with which people manage to resist and survive in contexts of vulnerability, inequality, and political and cultural diversity. It sought to generate a mutually enriching relationship between different people, cultures and worldviews, brought together by a shared destiny and a willingness to co-construct knowledge through dialogue. The lessons derived from the application of the method of knowledge exchange were: 1) recognition of forms of Indigenous struggle for one of the ancestral peoples of Colombia; 2) identification of the symbolic production and practices with which Indigenous people make their struggles and work visible within their territories; 3) knowledge about the value that Indigenous people give to the land and concern for the care of Mother Earth (Uma Kiwe) as a vital space that allows the existence of living beings in the physical realm, which is only one of the realms of life, and 4) approach of Indigenous people to communication dynamics for the production of content in different expressive languages such as sound, photography, video and storytelling. Those who participated shared their practices and productions to make visible the everyday realities, disputes and difficulties occurring in their territory, with emphasis put on the role of armed groups who enter the territory and prevent tranquillity and peace. This is particularly the evident in the growing recruitment of young people by dissidents of armed groups, which represents a key area of concern in the Jambaló reservation and a key component of local territorial resistance struggles by social leaders. Co-production of otros saberes Complementary materials Read more about “Walking the Word” in this report Group photo of workshop participants Replicability The production of different means of communication that are attuned to Indigenous communication dynamics requires the recognition of local contexts and the need to work through dialogue, with other people and knowledge systems. Similar efforts can be carried out elsewhere, but this requires adapting methodologies to the worldview of local people and to their socio-cultural specificities. Group photo of workshop participants Table of contents 2.24. Workshop on environmental perspectives | 70 Summary of the initiative Governmentality, neoliberalization, and conservation Timeframe July and October 2024 Lead network node: CONICET – CEUR Contact person: Carlos Cowan Ros ([email protected]) Participating actors: Members from other nodes: University of La Laguna, Faculty of Agronomy/ Faculty of Anthropology (University of Buenos Aires), Karlruhe Institute for Technology, Autonomous University of Madrid The workshop was an activity that formed part of the B1 Project “Territorial Accumulation and Neoliberalization of Nature (ACUNAT - 2025).” Its main objective was to revisit and disseminate the interpretative frameworks from which studies and interventions on nature, conservation and ways of regulating the relationships (use and appropriations) between human and nonhuman natures are addressed in the context of neoliberal globalization. More specifically, emphasis has been placed on the recovery and valorization of decolonial interpretative frameworks and those produced by territorial actors, which question and postulate alternatives to hegemonic visions. Members of the Contested Territories Network, both researchers and activists, who work on environmental issues in specific territories Screenshot of workshop participants taking part in a hybrid meeting Argentina Territory Buenos Aires metropolitan area Table of contents | 71 This has been a space for knowledge dissemination to interpret in a deeper and more complex way the forms of exclusion and deterioration of the environment linked to the appropriation and use of non-human nature. The workshop allowed to recover, through a discussion of research interventions and/or case studies, alternative ways of resisting this appropriation and opposing ways of interpreting and regulating the use and appropriation of non-human nature. Through this, it was possible to identify creative forms of resistance and construction of alternatives in different territories, which are based on other ways of conceiving and naming what refers to nature/ natural, as well as building new strategies to resist new capitalist logics towards non-human nature. An emblematic case discussed was the community use of vicuña in forestry management by members of Indigenous peasant communities in the Central Andes. The vicuña is a species that was on the brink of extinction in the mid1960s. National and international policies for the protection of the species made its recovery possible. Co-production of otros saberes Complementary materials The Proceedings of the Workshop are available here, summarizing the main theoretical perspectives and conclusions of the workshop. Replicability The workshop had a hybrid format, comprised of faceto-face and online interactions to enable participation of all members of the Contested Territories network interested in the topics discussed. It was organized in two phases. The first phase comprised of five meetings, focused on revisiting theoretical-methodological perspectives. For each meeting, a different person was appointed to coordinate the selection of texts to be presented and commented by participants. These debates were subsequently summarised, outlining convergences and divergences with other texts read. In the second phase, workshop participants presented their case studies, emphasizing connections and divergences with previously discussed theoretical texts. A final report of the workshops has been published (see below). A similar methodology can be used for other workshops on related topics. Workshop programme Main components of the workshop were: Currently, members of Indigenous peasant communities engage with this species in a sustainable way through shearing, thereby recovering community production practices and traditions. This form of production is integrated into the pluri-active strategies of peasant families and opposes the intensive model of captive breeding, which goes against the wild condition of the species. Another aspect of interest is that in the Andean worldview, the vicuña are considered "salqa" (or wild) animals, whose use/consumption by humans is restricted, as opposed to "uywa" (domestic) animals. This condition encourages farmers to incorporate careful handling of animals during shearing, equivalent to what is considered "animal welfare" in the West. The dissemination of counter-hegemonic and decolonial perspectives to interpret ways in which the environment intervenes in the dynamics of hegemonic and counter-hegemonic accumulation in territories, including disputes around modes of regulation, appropriation and/or use of non-human resources, Identification of thematic areas and common theoretical-methodological approaches, with a view to organizing a special issue in an English-speaking scientific journal, to be published in 2025. Core lessons from the workshop were: Verification of the difficulties presented by conventional theoretical frameworks to apprehend and interpret alternative ways (Indigenous, subaltern, etc.) of perceiving and relating to nonhuman nature, The need to complicate interpretative frameworks to understand and construct alternatives to new capitalist logics that are deployed towards nonhuman natures, Ambiguity of "participatory" forms of management and/or conservation of non-human nature, insofar as they can be postulated as "alternatives", while serving neoliberal interests. 1 2 1 2 3 Table of contents | 72 3. References Blaser, M., 2014. Ontology and indigeneity: on the political ontology of heterogeneous assemblages. Cultural geographies, 21(1); 49-58. Boal, A., 1996. Politics, education and change, In Culture and Empowerment, edited by J. O’Toole and K. Donelan, Brisbane: IDEA Publications, 98-112.. Caicedo Valencia, A.D. et al, 2022. Mujer afrodescendiente: espiritualidad y sanación desde el territorio, Franciscanum. Revista de las Ciencias del Espíritu, 64(178), 10–10. Casagrande, O. and Horn, P., 2023. Scenes from El Alto: Indigenous Youth Visions for Urban Bolivia, Projections: Journal of the MIT Department of Urban Studies and Planning, Available at: https://projections.pubpub.org/pub/jdmldvlc/release/1?readingCollection=a20c0dfe [Accessed: 25 February 2025]. Dangl, B., 2019. The five hundred year rebellion: Indigenous movements and the decolonization of history in Bolivia. Chico, California: AK Press. Echeverría, B. 2011. Antología de Bolívar Echeverría: crítica de la modernidad capitalista. Vicepresidencia del Estado de Bolivia. Erreguerena, F., Nieto, G., and Tommasino, H., 2020. Tradiciones y matrices, pasadas y presentes, que confluyen en la Extensión Crítica Latinoamericana y Caribeña. Cuadernos De Extensión Universitaria De La UNLPam, (4), 177–204. Escobar, A., 2018. Designs for the pluriverse: Radical interdependence, autonomy, and the making of worlds. Duke University Press. Fals Borda, O., 1987. The Application of Participatory Action-research in Latin America. International Sociology 2 (4): 329–347. Fraser, N., 2022. Cannibal Capitalism: How our System is Devouring Democracy, Care, and the Planet and What We Can Do A bout It. Verso books. Freire, P., 1970. Pedagogía del oprimido. Translated by Jorge Mellado. México, DF: Siglo XXI Editores. Gallardo Araya, N. L., and Arqueros, M. X., 2024. Transformaciones metodológicas en clave de extensión crítica: la cuestión ambiental y alimentaria en las huertas agroecológicas de la ciudad de Buenos Aires . +E: Revista De Extensión Universitaria. González, A.Z. 2021. El sincretismo religioso en la población afrocolombiana ¿un mecanismo de resistencia?, Versiones. Revista de Filosofía, 16: 43–56. Grupo CLACSO-ULEU, 2020. Extensión crítica; teorías y prácticas en América latina y Caribe. Available at: https://www.clacso.org/organizador/grupo-de-trabajo-clacso-extension-critica-teoria-y-practicas-enamericalatina-y-caribe/ [Accessed: 25 February 2025]. Horn, P., De Carli, B., Habermehl, V., Lombard, M., Roberts, P. and Téllez Contreras, L.F., 2021. Territorios en disputa: Diálogos interdisciplinarios sobre conflicto, Resistencia y alternativa. Lecciones desde América Latina. Contested Territories Working Paper 1, Available at: https://www.contested-territories.net/working-papers-n01/ [Accessed: 25 February 2025]. Horn, P., Casagrande, O., Illanes, K., Revilla, C., Serrano, M. and Torrico, W., 2024. La multilocalidad y los desafíos identitarios de jóvenes indígenas en Bolivia: Multilocality and related identity challenges of Indigenous youth in Bolivia. Miríada: Investigación en Ciencias Sociales, 16(20), pp.255-284. Jiron, P. and Imilan, W. (2018). Moviendo los estudios urbanos. La movilidad como objeto de estudio o como enfoque para comprender la ciudad contemporánea. En QUID 16, Revista del área de Estudios Urbanos del Instituto de Investigaciones Gino Germani de la Facultad de Ciencias Sociales de la UBA (Buenos Aires), 10, 17-36. Table of contents Mason-Deese, L., 2020. Countermapping. In Kobayashi, A. (Ed.), International Encyclopedia of Human Geography. 2nd edition. vol. 2, Elsevier, 423–432. Mignolo, W., 2009. Epistemic Disobedience, Independent Thought and Decolonial Freedom. Theory, Culture & Society, 26(7-8): 159–181. Nietschmann, B. 1995. Defending the Miskito Reefs with Maps and GIS. Mapping With Sail, Scuba, and Satelite. Cultural Survival Quarterly, 18 (4): 34-37. Quijano, A. 2007. Coloniality and Modernity/ Rationality, Cultural Studies 21(2): 168-178. Quijano, A., 1992. Colonialidad y Modernidad/Racionalidad. Perú Indígena, 13(29): 11– 20. Peluso, N.L., 1995. Whose woods are these? Counter-Mapping Forest Territories in Kalimantan, Indonesia. Antipode, 27 (4): 383-406. Rama, A.,1996. The Lettered City. Durham: Duke University Press. Revilla, C. 2021. ¿Somos nosotros mismos? Desigualdades socioecológicas y urbanización en la cuenca del río Katari. La Paz: CEDLA. Revilla, C. 2023. Aproximaciones a los Mecanismos de Desigualdad Socio-ecológica Urbano – Rural: Lecciones desde la Cuenca Katari en La Paz, Bolivia. Revista Umbrales, 40, 101-130. Rivera Cusicanqui, S. 2018. Un mundo ch’ixi es posible: Ensayos desde un presente en crisis. Tinta Limón. Spivak, G.C., 1988. Can the subaltern speak?. In Cary Nelson and Lawrence Grossberg (eds), Marxism and the Interpretation of Culture, London: Routledge. Viveiros de Castro, E. 1998. Cosmological deixis and Amerindian perspectivism. Journal of the Royal anthropological Institute: 469-488. Walsh, A., 2024. Embodied healing and justice in wounded territories: reflections from feminist and decolonial research-activism in Guatemala, Third World Quarterly, 45(5): 853–869. Weiss Muller, S., 2024. Aprendizajes de la sistematización de la feria InnovAqua-Tech: Propuestas interdisciplinarias lideradas por jóvenes frente a la contaminación del agua en múltiples localidades de la cuenca Katari, Urbanización, Tensiones Socioecológicas e Innovación en la Cuenca Katari. Serie Cuenca Katari: Cuadernos de Investigación y Propuesta. 1(1). Zavaleta Mercado, R. 2016. Towards a History of the National-Popular in Bolivia. Seagull Books. | 63 Group photo during a visit to a cholet in El Alto as part of the first South-South Dialogues in 2023