Suchergebnisse

Abstract
Indigenous and Afro-Colombian peoples often describe the harm caused by armed conflict in terms of damage inflicted on their traditional territories. To these peoples, the concept of territory makes reference not only to their lands but to a set of emplaced practices and relationships through which they share life with wider assemblages of human and other-than-human beings. It is the threat faced by these large communities of life that was invoked by Indigenous organizations when they succeeded in including the territory as a victim in the transitional justice framework recently implemented by the Colombian state. This article argues that the consideration of the territory as a victim means more than the full enjoyment of the land ownership rights Indigenous and Afro-Colombian peoples are entitled to. Instead, said consideration challenges some received notions regarding justice and reparation, particularly because war becomes an experience that extends beyond human losses and environmental degradation. The terms and practices mobilized by Indigenous and Afro-Colombian peoples compel us to examine the limits that concepts such as human rights, reparation, or even damage have in the understanding of war and its aftermath.

The Victims and Land Restitution Law for indigenous peoples includes the recognition of their territories as victims of the armed conflict in Colombia. Through the use of political ontology as an analytical framework, it is argued that such recognition is not limited to the protection and restitution of rights regarding collective property. Instead, the idea of territory as a victim encompasses a set of damages that extend beyond humans as the armed conflict has also affected the myriad of non-human beings that are an essential part of indigenous and Afro-Colombian territories. This paper explores some political, epistemological, and ontological consequences of such measure. ; La Ley de Víctimas para pueblos indígenas incluye el reconocimiento del territorio como una víctima más del conflicto armado en Colombia. Haciendo uso de la ontología política como herramienta de análisis, argumento que tal inclusión va más allá de la protección y restitución de derechos de uso y goce de la propiedad colectiva. En su lugar, este reconocimiento puede interpretarse como una oportunidad para pensar una serie de efectos que el conflicto armado ha provocado en conjuntos disímiles de agencias no-humanas que hacen parte sustancial de los territorios de pueblos indígenas y de comunidades negras. El texto explora algunas consecuencias políticas, epistemológicas y ontológicas que pueden derivarse de dicha medida.

The ontological turn assembles a set of different perspectives that coincide in their interest in offeringalternatives to the nature/culture divide that has been the hallmark of modern naturalism. By calling into question what we conceive of as real, these perspectives vindicate alternative ways of interpreting the articulations between the natural and the cultural, and on that basis they pose interesting challenges for understanding social relations in the contemporary world. In the field of socioenvironmental conflicts, some lines of thought in political ecology insist that "conflicts of cultural distribution" cannot be easily evaded. In this sense, the ontological turn offers conceptual keys that can help to understand how such conflicts emerge. The article takes a synthetic approach to the work of some authors who are considered outstanding exponents of the ontological turn, many of whom are linked to the field of anthropology, and it offers a general and introductory, albeit not exhaustive, cartography of this useful turn for those who are beginning to look into this field of analysis.