Abstract: The mountain and inland areas of the Italian peninsula offer forms of rural life deeply rooted in their topographic conformation. At the same time, today they are characterized by dynamics of strong marginalization, processes established starting from the economic boom after the Second World War, and which have not yet been reversed. The Tuscan-Emilian Apennines, and the specific case of Monte Cimone, are structured through a constellation of towns, villages, small hamlets, and borgate which for centuries have constituted their social-cultural, regional, and national backbone. The Apennines today would not exist, or they would remain a mere memory if the horizontal connections present between the plain and the mountain belt were missing. The underlying question during the entire research was: in these fragile contexts, what can and what should be the role of landscape architecture? And how can the physical design of a place be the means for the consolidation of sociocultural and economic dynamics capable of bringing out positive and sustainable development trends? In this sense, the thesis path tries to configure plausible possibilities in which communities support the landscape, and at the same time how the landscape can support the communities. The structure of the thesis brings out how it was developed. The composition started with the chapter Fragile Mountains, which includes the literature studied to support the research. Continuing, there is the Cartographic framework, which consists of the graphic designs developed for understanding the area under study and refers to the numerous site visits carried out over the last year through the construction of a photographic atlas. Then, the project definition of Communities supporting Landscape is developed, which contains the explanation of the project proposal defined through two pilot projects: Socio-Cultural Infrastructures and Re-Inhabited Heritage. Through the recognition and enhancement of the existing, the thesis project elaborates on the basic conditions for the consolidation of the habitability and infrastructure of the landscape of Monte Cimone. A research approach based on sustainable territorial regeneration is recognized. The developed scenario makes specific reference to the cooperative mountain community, a place for socio-cultural innovations. The intentions declared in the pilot projects answer in terms of the offer of services and new job opportunities. The strategies and motivations materialize in a punctual landscape project. The work carried out wants to be perceived as a starting point, research capable of generating indirect positive effects, both in the academic panorama and on the reference mountain communities.

Abstract: The objective of this thesis is to demonstrate that resilience is not a neutral and apolitical concept. For this, I focus on deconstructing the representations, values, meanings, rationalities, and references of desire embedded in discourses, images and development projects promoting resilience in the Cauca, Colombia. Based on ethnographic evidence, I argue that resilience is a discursive mechanism attached to a cultural project - modernity/coloniality- that seeks to maintain structures of power through the reproduction of colonial sociocultural hierarchies between those who are resilient, located in ‘developed’ countries, and those who are vulnerable, living in the poor periphery. Although the promotion of resilience capacities has been enhanced by the increasing feeling of risk exposure, I found that the Misak and Nasa communities have Other forms of understanding and facing crises. Based on their own cosmologies and worldviews, these communities developed the concept of pervivencia aiming to recognise their capacity and right to construct the conditions and strategies to face uncertainties and risks outside modern Eurocentric epistemology. Ignoring the existence of Other forms of thinking and being has lead development organisations to misinterpret how people face uncertainties and crises in rural areas of the Cauca. It is for this reason that I suggest that the concept of resilience does not offer the best analytical tool to analyse Misak and Nasa practices for facing risks as it cannot incorporate Other possible worlds and logics. Resumen: El objetivo de esta tesis es demostrar que la resiliencia no es un concepto neutro y apolítico. Para ello, me centro en deconstruir las representaciones, valores, significados, racionalidades y referentes del deseo incrustados en discursos, imágenes y proyectos de desarrollo que promueven la resiliencia en el Cauca, Colombia. Con base en evidencia etnográfica, sostengo que la resiliencia es un mecanismo discursivo adscrito a un proyecto cultural -modernidad/colonialidad- que busca mantener estructuras de poder a través de la reproducción de jerarquías socioculturales coloniales entre quienes son resilientes, ubicados en países ""desarrollados"", y quienes son vulnerables, que viven en la periferia pobre. Aunque la promoción de las capacidades de resiliencia se ha visto reforzada por la creciente sensación de exposición al riesgo, descubrí que las comunidades misak y nasa tienen otras formas de entender y afrontar las crisis. Basándose en sus propias cosmologías y cosmovisiones, estas comunidades desarrollaron el concepto de pervivencia con el objetivo de reconocer su capacidad y derecho a construir las condiciones y estrategias para afrontar las incertidumbres y los riesgos al margen de la epistemología eurocéntrica moderna. Ignorar la existencia de Otras formas de pensar y de ser ha llevado a las organizaciones de desarrollo a malinterpretar la forma como la gente enfrenta las incertidumbres y las crisis en las zonas rurales del Cauca. Es por esta razón que sugiero que el concepto de resiliencia no ofrece la mejor herramienta analítica para analizar las prácticas Misak y Nasa para enfrentar los riesgos, ya que no puede incorporar Otros mundos y lógicas posibles.

Abstract: This dissertation examines an unusual case of policy transfer of Social Impact Bonds in Colombia, which on this occasion was at the forefront of adopting a social policy innovation in the Latin American region. The theoretical accounts of diffusion mechanisms, often used in the scholarship for explaining diffusion waves of social policies, are assessed to identify the causal mechanisms driving the adoption of this policy. The dissertation employed a within-case study method to trace the causal mechanisms and how they play out within the SIBs adoption process in Colombia. The dissertation finds that the adoption of this social policy for a recent innovator in the region was pushed by various causal mechanisms of external and normative pressures and bounded learning, where cognitive heuristics that shaped the diffusion of social policies in the region did not work as theorized. Moreover, to variable degrees, domestic interest groups' involvement is traced along these diffusion mechanisms. These organizations, therefore, can be agents of policy transfer by influencing and advocating policy choices, carrying out the learning process of social policy innovations, and influencing the design and delivery of social services linked to such innovations. Resumen: Esta disertación examina un caso inusual de transferencia de políticas de Bonos de Impacto Social en Colombia, que en esta ocasión estuvo a la vanguardia de la adopción de una innovación de política social en la región latinoamericana. Para identificar los mecanismos causales que impulsaron la adopción de esta política, se evalúan los relatos teóricos de los mecanismos de difusión, a menudo utilizados en el ámbito académico para explicar las olas de difusión de las políticas sociales. La tesis emplea un método de estudio de caso para rastrear los mecanismos causales y cómo se desarrollan en el proceso de adopción de los BIS en Colombia. La tesis concluye que la adopción de esta política social por un innovador reciente en la región se vio impulsada por varios mecanismos causales de presiones externas y normativas y aprendizaje limitado, en los que la heurística cognitiva que dio forma a la difusión de las políticas sociales en la región no funcionó como se había teorizado. Además, en grados variables, la participación de los grupos de interés nacionales se rastrea a lo largo de estos mecanismos de difusión. Estas organizaciones, por lo tanto, pueden ser agentes de transferencia de políticas al influir y defender las opciones políticas, llevar a cabo el proceso de aprendizaje de las innovaciones de política social e influir en el diseño y la prestación de los servicios sociales vinculados a dichas innovaciones.

Abstract: The 2030 Agenda guides sustainable development. Colombia played a pivotal role in shaping the Sustainable Development Goals ( SDGs) as a global agenda by presenting the proposal alongside Guatemala at the 2012 UN Sustainable Development Conference (Pineda Escobar, 2019). While the SDGs receive praise for their holistic approach and well being indicators (Perea Hinestroza, 2019), they face criticism. Including their origins in promoting economic growth (Adelman, 2018), challenges in addressing environmental protection (Weber & Weber, 2020), and narratives portraying them as universally positive, despite corporate and political influences (Olwig, 2021). This paper employs a comprehensive methodology, encompassing critical analysis, historical context, literature review, theoretical frameworks, and case studies. It scrutinizes the SDGs through decolonial and post development perspectives, alongside the concept of the Pluriverse. The Pluriverse, inspired by the Zapatistas, emphasizes diverse practices and knowledge coexistence without imposing universality (Arora et al.,2020). The analysis delves into the concept of Colonial Modernity (CM) and its historical influence, particularly from Western Europe (Mignolo, 2017). It explores how non modern worlds in Colombia, including indigenous, Afro descendant, and peasant communities, challenge prevailing development paradigms and offer alternative sustainability pathways. It focuses on indigenous engagement with the S DGs. It highlights the alignment between indigenous values and the SDGs and the significance of recognizing historical marginalization and violence (Medina, 2019; Morales & Calvo, 2023). The paper concludes by reflecting on the contributions of these diverse perspectives to the discourse on sustainable development and ways of living. Resumen: La Agenda 2030 guía el desarrollo sostenible. Colombia desempeñó un papel fundamental en la configuración de los Objetivos de Desarrollo Sostenible (ODS) como agenda mundial al presentar la propuesta junto con Guatemala en la Conferencia de las Naciones Unidas sobre el Desarrollo Sostenible de 2012 (Pineda Escobar, 2019). Si bien los ODS reciben elogios por su enfoque holístico y sus indicadores de bienestar (Perea Hinestroza, 2019), enfrentan críticas. Incluyendo sus orígenes en la promoción del crecimiento económico (Adelman, 2018), los desafíos para abordar la protección del medio ambiente (Weber & Weber, 2020), y las narrativas que los retratan como universalmente positivos, a pesar de las influencias corporativas y políticas (Olwig, 2021). Este documento emplea una metodología integral, que abarca el análisis crítico, el contexto histórico, la revisión de la literatura, los marcos teóricos y los estudios de caso. Analiza los ODS a través de perspectivas decoloniales y postdesarrollistas, junto con el concepto del Pluriverso. El Pluriverso, inspirado en los zapatistas, hace hincapié en la coexistencia de diversas prácticas y conocimientos sin imponer la universalidad (Arora et al., 2020). El análisis profundiza en el concepto de Modernidad Colonial (MC) y su influencia histórica, particularmente de Europa Occidental (Mignolo, 2017). Explora cómo los mundos no modernos en Colombia, incluidas las comunidades indígenas, afrodescendientes y campesinas, desafían los paradigmas de desarrollo imperantes y ofrecen vías alternativas de sostenibilidad. Se centra en el compromiso indígena con los ODS. Destaca la alineación entre los valores indígenas y los ODS y la importancia de reconocer la marginación histórica y la violencia (Medina, 2019; Morales & Calvo, 2023). El documento concluye reflexionando sobre las contribuciones de estas diversas perspectivas al discurso sobre el desarrollo sostenible y las formas de vida.

Se canta de día a cualquier hora. Uuriya rua, canción hablada, que dice siéntate, siéntate. (Casete original de Anastasia 10B-4). Este canto hace parte de la colección de cantos del ritual Yuakɨ Murui-Muina (ritual de frutas) del pueblo Murui, que fue realizada por la artista e investigadora Anastasia Candre Yamakuri con el cantor Alfonso Jimaido Jɨmuizɨtofe.

8:00 PM a 12:00 AM. Canto del ritual de espantar los malos espíritus, se canta en la noche siguiente del baile. (Casete original de Anastasia 09-6). Este canto hace parte de la colección de cantos del ritual Yuakɨ Murui-Muina (ritual de frutas) del pueblo Murui, que fue realizada por la artista e investigadora Anastasia Candre Yamakuri con el cantor Alfonso Jimaido Jɨmuizɨtofe.

Buinaima ido jabɨnuano rɨado fɨnuano igaɨ jaa aiyɨ mooma mamede fɨnode uibide igaɨdo jaa aiyɨ nɨɨ ñekuigaɨna mameide nɨɨ kaɨ komedɨkaɨ abɨ igaɨ kɨrɨgaɨ jiyakɨna mameide

Abstract: Irrigation plays a critical role in paddy rice cultivation. Water availability becomes a limiting factor when irrigation do not consider crop water requirements and the predominant edaphic properties. This study was conducted in five paddy rice fields cultivation subjected to different irrigation schedules in the UsoCoello irrigation district, Tolima region, Colombia. The aim of this research was to assess the effectiveness of geophysical data, specifically apparent electrical conductivity (ECa) collected by means of the EM38-MK2 device and multispectral data based on the Normalized Difference Water Index (NDWI) from Sentinel-2A to delineate site- specific management zones (MZs). Prior to analysis, the collected variables underwent exploratory data analysis to identify and remove outliers and inliers. Further, geostatistical techniques were employed to describe the spatial variability of ECa measurements. To reduce dimensionality and account for spatial correlations in the data, a modified version of principal component analysis (PCA) known as MULTISPATI-PCA was applied. Fuzzy k-means was performed to categorize the MZ based on two sPC, where the optimal number of MZs was determined based on summary indices. Finally, each MZ was validated using Mixed Linear Models (MLM) considering spatial structures with random stratified sampling of rice yield and soil water content from TDR measurements. NDWI and ECa were poorly positively correlated (6% to 31% correlation) for most of the Plots to slightly higher negative correlation (3% to 46%) being statistically significant (Pr <0.05), while the multispectral bands showed strong correlation with the vegetation index, they presented the opposite effect (weak correlations) between ECa. Data pre-processing removed 9% (Plot 2) to 21% (Plot 1) of the total observations, lowering the coefficient of variation (CV). The spatial structure was analyzed by semivariograms, and fitted by spherical, gaussian and exponential models showing a high cross validation coefficient (CVC) of 91%, 97.5%, 76%, 70% and 90% for Plot 1 to Plot 5, respectively. Two MZs were selected and their means exhibited statistically significant (Pr<0.05) differences through Tukey’s test, providing further evidence of the effectiveness of integrating geophysical and multispectral data in delineating these zones. This methodology will be used as input for optimizing paddy rice cultivation by means of irrigation scheduling in the UsoCoello irrigation district, Tolima, Colombia.

Esta es la grabación de la narrativa mitológica del armadillo trueno (Priodontes maximus), que nació de una mujer perzosa quien no sabía trabajar en la chagra. Su esposo la botó al monte, donde se formó como ese armadillo. Su figura es el canasto jebogaɨ, canasto de ojo ancho.

Historia de Kafeniño, la mujer de Ubayamui, que se volvió solo cabeza y vivia en el hombro de él. Finalmente, él la rechaza afuera y se convierte en el ave maruku.