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Cover -- Contents -- Preface and Acknowledgments -- Introduction -- I: Design for the Real World: But Which "World"? What "Design"? What "Real"? -- 1. Out of the Studio and into the Flow of Socionatural Life -- 2. Elements for a Cultural Studies of Design -- II: The Ontological Reorientation of Design -- 3. In the Background of Our Culture: Rationalism, Ontological Dualism, and Relationality -- 4. An Outline of Ontological Design -- III: Designs for the Pluriverse -- 5. Design for Transitions -- 6. Autonomous Design and the Politics of Relationality and the Communal -- Conclusion -- Notes -- References -- Index

How did the industrialized nations of North America and Europe come to be seen as the appropriate models for post-World War II societies in Asia, Africa, and Latin America? How did the postwar discourse on development actually create the so-called Third World? And what will happen when development ideology collapses? To answer these questions, Arturo Escobar shows how development policies became mechanisms of control that were just as pervasive and effective as their colonial counterparts. The development apparatus generated categories powerful enough to shape the thinking even of its occasion

Place -- Capital -- Nature -- Development -- Identity -- Networks

A main goal of Possibility Studies is to explore the complex cultural-political work of imagining the future(s). As this brief note argues, this task is deeply shaped at present by the narrow notions of reality, and hence of the possible, inherited from Western modernity. Becoming aware of the onto-epistemic foundations of modernity thus becomes essential for the collective journey into the reinvention of possibility.

Abstract
This article outlines an onto-epistemic perspective for the transformation of the university, an institution currently at the service of an unsustainable and defuturing mode of social and ecological existence, into a pluriversity attuned to the imperatives of being, life, and the Earth. It argues that the key to constructing livable worlds lies in the cultivation of ways of knowing, being, and acting based on a profound awareness of the fundamental interdependence of everything that exists. This shift in vision is seen as necessary for healing our bodies, ecosystems, cities, and the planet at large—in short, for much-needed civilizational transitions, in which a redesigned academy could be a fundamental factor.

eng:In Territories of Difference, Arturo Escobar, author of the widely debated book Encountering Development, analyzes the politics of difference enacted by specific place-based ethnic and environmental movements in the context of neoliberal globalization. His analysis is based on his many years of engagement with a group of Afro-Colombian activists of Colombia's Pacific rainforest region, the Proceso de Comunidades Negras (PCN). Escobar offers a detailed ethnographic account of PCN's visions, strategies, and practices, and he chronicles and analyzes the movement's struggles for autonomy, territory, justice, and cultural recognition. Yet he also does much more. Consistently emphasizing the value of local activist knowledge for both understanding and social action and drawing on multiple strands of critical scholarship, Escobar proposes new ways for scholars and activists to examine and apprehend the momentous, complex processes engulfing regions such as the Colombian Pacific today. Escobar illuminates many interrelated dynamics, including the Colombian government's policies of development and pluralism that created conditions for the emergence of black and indigenous social movements and those movements' efforts to steer the region in particular directions. He examines attempts by capitalists to appropriate the rainforest and extract resources, by developers to set the region on the path of modernist progress, and by biologists and others to defend this incredibly rich biodiversity "hot-spot" from the most predatory activities of capitalists and developers. He also looks at the attempts of academics, activists, and intellectuals to understand all of these complicated processes. Territories of Difference is Escobar's effort to think with Afro-Colombian intellectual-activists who aim to move beyond the limits of Eurocentric paradigms as they confront the ravages of neoliberal globalization and seek to defend their place-based cultures and territories. ; spa: Escobar explica muchas dinámicas interrelacionadas, como ...

This article examines a framework constructed by the Nasa indigenous people of Southwest Colombia, centered on the statement of the Liberation of Mother Earth. Taking the Nasa statement as a point of departure, the article establishes a conversation between the Nasa proposal and the discourse analysis and archeology of knowledge developed by Michel Foucault. The detailed reading of the Nasa archive allows us to argue that the notion of the Liberation of Mother Earth –a genuine concept-movement--, may be taken as a powerful principle for political action and design endeavors. This principle also affords clues to understand the task of "weaving life in liberty," from wherever each person of group happens to be located. Finally, it is argued that the lucid Nasa knowledge points at a civilizational change, from the Man-form of life (anthropocentric modernity) to the Earth-form, based on the radical interdependence of everything that exists. ; El presente texto analiza una propuesta del pueblo nasa del Norte del Cauca de Colombia, centrada en el enunciado de la Liberación de la Madre Tierra. A partir del enunciado nasa, el texto establece una conversación entre la propuesta nasa y el análisis de discursos desde la arqueología del conocimiento de Michel Foucault. La lectura detallada del archivo nasa permite argumentar que la noción de Liberación de la Madre Tierra, verdadero concepto-movimiento, puede constituir un potente principio para la acción política y para la tarea del diseño. Este principio, además, aporta pistas para emprender, desde donde cada cual se encuentre, la tarea de "tejer en libertad la vida". Finalmente, argumento que el lúcido saber de este pueblo indígena del Norte del Cauca apunta hacia un cambio civilizatorio, de la forma-Hombre (modernidad antropocéntrica) a la forma-Tierra de la vida, basada en la inter-dependencia radical y relacionalidad de todo lo que existe.

Esta presentación propone que los derechos de los pueblos indígenas, campesinos y afrodescendientes a sus territorios pueden ser vistos en términos de dos grandes procesos entrelazados: la problematización de las identidades 'nacionales', con el concomitante surgimiento de conocimientos e identidades indígenas, afrodescendientes y campesinas y la problematización de la vida, en relación con la crisis de biodiversidad, el cambio climático, y el incremento del ritmo de la devastación ambiental por las industrias extractivas. Ambos procesos convergen en las conceptualizaciones y prácticas de los territorios mantenidos por comunidades y sus organizaciones étnico-territoriales en muchas partes del mundo. El trabajo desarrolla una perspectiva de ontología política del territorio. Al interrumpir el proyecto globalizador neoliberal de construir Un Mundo (capitalista, liberal, y secular), muchas comunidades indígenas, afrodescendientes, y campesinas pueden ser vistas como adelantando luchas ontológicas, es decir, como involucrando la defensa de otros modelos de vida. Dichas luchas pueden ser interpretadas como contribuciones importantes a las transiciones ecológicas y culturales hacia un mundo donde quepan muchos mundos (el pluriverso). Se ilustra el argumento con el caso de las luchas afrodescendientes en la región del Pacifico colombiano, particularmente alrededor de la radicalización de sus luchas por el territorio y contra la avalancha desarrollista, armada, y extractivista de la última década. ; Esta apresentação propõe que os direitos aos territórios dos povos indígenas, camponeses e afrodescendentes podem ser vistos em termos de dois grandes processos entrelaçados: a problematização das identidades "nacionais", com o surgimento simultâneo de conhecimentos e identidades indígenas, afrodescendentes e camponesas; e a problematização da vida, em relação à crise da biodiversidade, à mudança climática e ao aumento do ritmo de devastação ambiental pelas indústrias extrativistas. Ambos os processos convergem nas conceituações e práticas dos territórios mantidos por comunidades e suas organizações etnoterritoriais em muitas partes do mundo. O texto desenvolve uma perspectiva de ontologia política do território. Com a interrupção do projeto globalizador neoliberal de construir um mundo (capitalista, liberal e secular), muitas comunidades indígenas, afrodescendentes e camponesas podem ser vistas como avançando nas lutas ontológicas, isto é, adotando a defesa de outros modelos de vida.Tais lutas podem ser interpretadas como contribuições importantes para as transições ecológicas e culturais dirigidas para um mundo no qual caibam muitos mundos (o pluriverso). O argumento é ilustrado com o caso das lutas afrodescendentes na região do Pacífico colombiano, particularmente ao redor da radicalização de suas lutas pelo território e contra a avalanche desenvolvimentista, armada e extrativista da última década. ; This presentation argues that the rights of indigenous people ,afro descendant and peasant communities to their territories can be seen in terms of two intertwined processes: the problematization of 'national' identities, with the concomitant emergence of indigenous, afro descendant, and peasant identities; and the problematization of life, with reference to the biodiversity crisis , climate change, and the intensification of environmental destruction by extractive industries. Both processes converge in the territorial conceptualizations and practices maintained by communities and their ethno-territorial organizations in many parts of the world. The paper develops a framework for the political ontology of territories. By interrupting the globalizing project of constructing One-world (capitalist, liberal, secular), many indigenous, afro-descendant, and peasant communities may be seen as engaged in ontological struggles, that is, involving other life models. These struggles can be interpreted as important contributions to ecological and cultural transitions towards a world many world fit (the pluriverse). The argument is illustrated with the case of afro descendant struggles in the Colombian Pacific region, particularly their reframing and radicalization of territorial struggles against the armed, developmentalist, and extractivist onslaught of the past ten years.

This article presents the rudiments of a political ontology approach to the ethno-territorial struggles in Latin America. Such struggles, it is argued, constitute strategies of the defence of relational worlds, and the knowledge developed in them by communities and activists embodies a far-sighted strategy for the perseverance and fostering of the pluriverse. ; El presente trabajo presenta las bases del enfoque de ontología política para entender las luchas étnico-territoriales en América Latina. Se argumenta que dichas luchas constituyen defensas de mundos u ontologías relacionales, y que los conocimientos generados en ellas por comunidades y activistas encarnan una propuesta de avanzada frente a la crisis social y ecológica de los territorios. El trabajo busca contribuir a repensar la globalidad como estrategia para preservar y fomentar el pluriverso. ; Este trabalho apresenta as bases do enfoque da ontologia política e tem como propósito entender as lutas étnicas e territoriais na América Latina. A argumentação é que ditas lutas constituem defesas de mundos ou ontologias relacionadas e que os conhecimentos gerados nelas pelas comunidades e ativistas conformam uma proposta de avançada perante a crise social e ecológica dos territórios envolvidos. O trabalho procura contribuir no sentido de refletir sobre a globalidade como estratégia para preservar e fomentar o pluriverso.

El presente trabajo presenta las bases del enfoque de ontología política para entender las luchas étnico-territoriales en América Latina. Se argumenta que dichas luchas constituyen defensas de mundos u ontologías relacionales, y que los conocimientos generados en ellas por comunidades y activistas encarnan una propuesta de avanzada frente a la crisis social y ecológica de los territorios. El trabajo busca contribuir a repensar la globalidad como estrategia para preservar y fomentar el pluriverso. ; This article presents the rudiments of a political ontology approach to the ethno-territorial struggles in Latin America. Such struggles, it is argued, constitute strategies of the defence of relational worlds, and the knowledge developed in them by communities and activists embodies a far-sighted strategy for the perseverance and fostering of the pluriverse. ; Este trabalho apresenta as bases do enfoque da ontologia política e tem como propósito entender as lutas étnicas e territoriais na América Latina. A argumentação é que ditas lutas constituem defesas de mundos ou ontologias relacionadas e que os conhecimentos gerados nelas pelas comunidades e ativistas conformam uma proposta de avançada perante a crise social e ecológica dos territórios envolvidos. O trabalho procura contribuir no sentido de refletir sobre a globalidade como estratégia para preservar e fomentar o pluriverso.

This article analyzes a growing tension within the concept of culture that could be productive for the field of Culture and Development (C&D). The tension could be described as taking place within two conceptions of culture: culture as «symbolic structure» (CSS) and culture as «radical difference» (CRD). It is argued that despite its commitment to diversity, CSS continues to harbor the belief in the existence of a single world that underlies all of reality – what we will call a universe. At the basis of this belief lies the dualist ontology of modernity. By questioning these constitutive dualisms, CRD posits the radical differences among inter-related worlds, thus making the case for a pluriverse evident. One of the clearest expressions of CRD today is found in the tendency to highlight the profound relationality of all beings. Whether one looks at the field of social theory or at the many forms of political mobilization (such as those of indigenous peoples and Afro-descendents in Latin America), we are witnessing the political activation of relationality. The conclusion discusses how a focus on relational ontologies is potentially crucial for the partial reorientation of the field of C&D