Dissertations / Theses on the topic 'Social change – Colombia'

My research is about the resistance and peacebuilding initiatives of the Peace Community of San Joséde Apartadó(CdPSJA), the Cimitarra River Valley Peasant Association (ACVC), and the Carare Worker and Peasant Association (ATCC) in Colombia. These communities were created by internally displaced peasants to protect civilians, to challenge the power structures that sustain the conflict, and to eventually build peace. My central research question asks how an analysis of civil local peace initiatives that resist power networks and structures responsible for the prolongation of conflict in Colombia contributes to under standing social and political change in war-torn societies. My research is informed by the ideas and concepts of the Italian thinker Antonio Gramsci, in an attempt to offer new perspectives on peacebuilding studies. Conceiving of peacebuilding processes as struggles for hegemony, my research identifies three key elements based on which peasant communities’ role in building peace can be assessed. The transformation of common sense into a critical consciousness, the control over space through strategies of war of position, and the building of alternative historical blocs all help explain the dynamics of the three communities under study. The argument of this thesis is that peasant communities have managed to develop counter-hegemonic alternatives. But whilst they succeeded in considerably reducing levels of violence amid armed conflict, it remains to be seen whether they will be able to contribute to bringing about structural change in a post-conflict setting. My research finds that their initiatives are likely to be integrated within the government’s model for the post-conflict setting. My findings then offer new insights on social change from below and the role of the state within peacebuilding processes.

This dissertation examines the work of alternative economies activists who have spent the last 18 years constructing barter systems and local currencies in Medellín, Colombia. Through barter, these activists hope to spark an ethical re-evaluation of production, exchange, and consumption, and to create an economy that serves Medellín's middle-class professionals, rural peasants, urban workers, students and the chronically under-employed. They also see barter as an important social and political project to repair a social fabric torn by decades of violence and economic exploitation. For these activists barter is a counter to capitalism, violence, and social fragmentation; it is a new proposal rooted in cooperation, collective well-being, and the development of local capacities. Previous researchers have thoroughly examined the emergence, organization, and impacts of these types of alternative economies, but they have neglected what many activists consider to be the greatest challenge: to cultivate the new social relations and subjectivities necessary to enact and maintain those models. In the words of Colombia's barter organizers, the goal is to "change the chip" and "clean out the cucarachas" of our capitalist mindsets in order to "create a new culture of solidarity." This research is located at precisely that sticking point. Drawing on 12 months of ethnographic research, I examine the nature and impacts of barter and the challenges that barter activists face as they try to recreate economies, social relations, and subjectivities. Medellín's barter projects, I conclude, offer extremely important opportunities for cross-class and cross-generational interaction in a city that is violently divided. They also provide material and social supports for traders who are seeking to develop alternative subjectivities, and they help active traders gain control over the means of production and the conditions of their work. However, their counter-hegemonic potential is significantly limited by three tensions within organizers' strategies: a tendency to prioritize socio-cultural forms of activism at the expense of economic ones, a focus on conscious and moral aspects of subjectivity rather than material and embodied aspects, and a stridently anti-capitalist stance that discourages economic articulations and thereby reinforces the material and socio-cultural power of capitalism.

Thesis (Ph. D.)--University of Oregon, 2008.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 223-232). Also available online in Scholars' Bank; and in ProQuest, free to University of Oregon users.

Bien que la Colombie ait longtemps été dominée par une culture catholique conservatrice, elle expérimente aujourd'hui une transformation rapide de son univers religieux. Ce processus est caractérisé par l'entrée en scène d'une multitude de nouvelles organisations religieuses. La présente étude vise à comprendre à la fois les causes de ce processus, et ses effets dans d'autres champs sociaux, notamment les champs politique et culturel. Cette recherche a été guidée par de nombreuses questions : Quelles ont pu être les causes du processus de pluralisation religieuse, et quels sont les facteurs - économiques, politiques, démographiques, culturels - qui lui sont associés ? Comment se manifeste la pluralisation religieuse dans les contextes ruraux, urbains et indigènes ? Quel a été l'impact de la pluralisation religieuse dans les champs culturel et politique ? La présente thèse cherche à établir la sécularisation et la modernisation de la société colombienne comme les principales causes de la pluralisation religieuse. Cette pluralisation suit les affinités et les inerties culturelles : la plupart des fidèles qui désertent l'Église catholique émigrent vers des mouvements religieux similaires ou analogues, principalement au bénéfice du mouvement pentecôtiste. La pluralisation religieuse favorise la montée en puissance d'entrepreneurs religieux indépendants de type charismatique. Les leaders religieux qui réussissent le mieux voient dans le capital religieux accumulé un capital rentable dans d'autres champs sociaux, en particulier le champ politique. Ainsi, la pluralisation religieuse a ouvert les portes du pouvoir politique à de nouveaux acteurs sociaux.

This thesis explores how to achieve social change through street design interventions from the bottom-up in Bogota, Colombia. The study seeks to better understand challenges and opportunities of urban activism by examining two grassroots community organisations that tackle social issues including inequality, poverty, and segregation. Design is increasingly being directed towards social change. This thesis outlines an innovative approach for urban grassroots organisations to address social issues through design. The thesis provides a critical discussion informed by empirical studies about the role of design in a post-conflict Colombia as an inclusive process for fostering social inclusion, and civic innovation.

The purpose of this research is to analyze how the media in Colombia covers the events and campaigns of the pacifist women’s movement La Ruta Pacífica de las Mujeres. The movement was formed in 1996 to draw attention to violence against women and to call for a negotiated end to Colombia’s internal armed conflict through peaceful demonstrations. The study uses a series of semi-structured interviews with members of the movement and a content analysis of major print media stories about the movement to analyze press coverage and forms of representation. The analysis finds that large, powerful media outlets based in the country’s principal cities largely ignore the movement, while smaller, local media outlets based in provincial regions and alternative media outlets cover the movement’s activities and campaigns. La Ruta Pacífica has developed media strategies to foster friendly media relations when possible and to work without any media attention when necessary.

Mangrove forests are unique coastal ecosystems, formed through a complex network of terrestrial, estuarine, and marine processes that have provided a diverse assortment of societal benefits across time. Compounding anthropogenic pressures are driving critical mangrove degradation worldwide, threatening the wellbeing of coastal populations historically associated with these systems. The Ciénaga Grande de Santa Marta (CGSM) in northern Colombia is the largest coastal lagoon-delta in the Caribbean. It is inhabited by stilt-house communities who have developed an intricate livelihood and cultural relationship with the mangroves. The CGSM has experienced sustained social and ecological degradation over the last 6 decades, triggered by land-use change and disruption of hydrological connections. This study integrates Social-Ecological Memory and Palaeoecology to develop a historical contextualization of the biophysical and social dimensions of environmental change in CGSM. Integration of geochemical sediment analysis, C14 radiocarbon dating, and demographic inferences from archaeological evidence revealed three distinct periods over the last 5000 years. During this time sea level rise and hydroclimatic variability shaped the transition from freshwater to prevailing marine conditions, and modulated human occupation patterns in the area around 2000 years ago. In addition, participatory reconstructions with local communities offered nuanced descriptions about the spatial, temporal and contextual aspects of the degradation process, with profound social-ecological consequences. The interdisciplinary approach of this study indicates that CGSM is a highly dynamic social-ecological system that has been changing and reconfiguring across different time scales in response to both natural and human-induced processes, and contributes to the preservation of collective memory in this unique stilt-house community. Finally, it reveals the relative effects of biophysical and social drivers on driving social-ecological change under both millennial and decadal scales.

This project engages with the Kogi, an Amerindian indigenous people from the Sierra Nevada de Santa Marta mountain range in northern Colombia. Kogi leaders have been engaging in a consistent ecological-political activism to protect the Sierra Nevada from environmentally harmful developments. More specifically, they have attempted to raise awareness and understanding among the wider public about why and how these activities are destructive according to their knowledge and relation to the world. The foreign nature of these underlying ontological understandings, statements, and practices, has created difficulties in conveying them to mainstream, scientific society. Furthermore, the pre-determined cosmological foundations of Kogi society, continuously asserted by them, present a problem to anthropology in terms of suitable analytical categories. My work aims to clarify and understand Kogi environmental activism in their own terms, aided by anthropological concepts and “Western” forms of expression. I elucidate and explain how Kogi ecology and public politics are embedded in an old, integrated, and complex way of being, knowing, and perceiving on the Sierra Nevada. I argue that theoretically this task involves taking a realist approach that recognises the Kogi’s cause as intended truth claims of practical environmental relevance. By avoiding constructivist and interpretivist approaches, as well as the recent “ontological pluralism” in anthropology, I seek to do justice to the Kogi’s own essentialist and universalist ontological principles, which also implies following their epistemological rationale. For this purpose, I immersed myself for two years in Kogi life on the Sierra, and focused on structured learning sessions with three Mamas, Kogi spiritual leaders and knowledge specialists. I reflect on how this interaction was possible because my project was compatible with the Mamas’ own desire to clarify and contextualise the Kogi ecological cause. After presenting this experience, I analyse the material as a multifaceted, interrelated, and elaborate system to reflect the organic, structured composition of Kogi and Sierra, also consciously conveyed as such by the Mamas. I hereby intend to show how the Kogi reproduce, live, and sustain this system through daily practices and institutions, and according to cosmological principles that guide a knowledgeable, ecological relationality with things, called ‘the Law of Origin’. To describe this system, I develop a correspondingly holistic and necessary integration of the anthropological concepts of cosmology, ontology, epistemology, and ecology. Based on this, I argue that Kogi eco-politics are equally embedded in this system, and constitute a contemporary attempt to maintain their regulatory relations with the Sierra Nevada and complement their everyday care-taking practices and rituals. In Kogi terms, this continuity and coherence is a moral imperative and environmental necessity. Thus framing and clarifying Kogi eco-politics may enrich insights into the nature of indigenous ecological knowledge, and may help address environmental problems.

Ce travail de thèse est consacré à l’étude de la subjectivation et la transmission de la fonction paternelle dans les situations de maltraitance des enfants pris en charge par l’Institut Colombien de Bien-être Familial (Caldas centre zone nord). Pour cela, nous avons formulé trois objectifs spécifiques. 1. Identifier les contenus et les processus psychiques de la fonction paternelle. 2. Différencier parmi ces contenus ceux qui se répètent d’une génération à une autre de manière inconsciente de ceux qui ont été transformés. 3. Reconstituer le contenant psychique familial à partir des contenus psychiques identifiés chez les parents et chez les enfants des familles pris en charge par l’Institut Colombien de Bien-être Familial (Caldas centre zone nord). De sa part, le point de départ de cette thèse a été mes vécus en tant que psychologue dans certaines institutions à visées psychosociales à l’attention des enfants, des adolescents et des familles. C’est là que naît l’intérêt pour la thématique du père et son influence psychique chez les enfants, notamment dans les cas des enfants qui ont subi de la maltraitance. En outre cet intérêt, il y a celui qui a surgi à partir de la recherche que j’ai réalisée au cours de mes études de master. Le sujet de cette recherche était les imaginaires sociaux de la réélection présidentielle en Colombie d’Alvaro Uribe. C’est ainsi que dans sa première partie, cette thèse s’occupe d’analyser le père en tant qu’une institution sociale qui s’est formée au cours de l’histoire du monde occidental. En ce sens, l’analyse est centrée sur le fondement de cette institution qui est compris pour nous en termes d’imaginaire social du père. Cet imaginaire est abordé notamment à propos de la société colombienne. C’est donc dans le cadre de cette société que cette thèse se demande aussi qu’est-ce que la maltraitance et sa prise en charge par l’ICBF. Cela dans l’intention de faire une approche critique aux discours du patriarcat qui traversent des institutions sociales fondamentales en Colombie tels que l’église catholique et la famille. Le chapitre deux de cette première partie vise à faire une reconstitution théorique du concept de fonction paternelle du point de vue de la psychanalyse, spécifiquement chez Freud et chez Lacan. Voilà pourquoi, nous proposons passer de parler de la catégorie d’imaginaire social à celle de fonction paternelle dans la perspective psychanalytique. Dans ce même chapitre, les concepts de subjectivation et de transmission psychique sont développés. La deuxième partie de cette thèse commence avec la description du processus méthodologique. Cette thèse a donc une approche clinique en tant qu’elle étudie ce que les sujets dévoilent de leurs subjectivités dans leurs productions discursives. De l’approche clinique, notamment celle de la clinique psychanalytique, nous ne reprenons pas uniquement son intentionnalité et sa méthodologie de compréhension de l’autre en tant que sujet de l’inconscient. Nous en reprenons de manière particulière la fonction donnée à la parole comme voie d’accès aux positions subjectives. Dans cette logique, le recueil de données, son enregistrement et l’analyse des témoignages comportent un processus global, celui de la production du discours. Il s’agit d’une logique qui nous a permis en tant que chercheurs d’envisager les productions discursives aux niveaux de l’énoncé mais aussi de l’énonciation, pour le dire dans des termes psychanalytiques, au niveau du contenu manifeste et au niveau du contenu latent. Pour réussir cet objectif, nous avons de ce fait utilisé la méthode de l’analyse de discours notamment ce qui concerne l’analyse de l’énonciation
This thesis is about the subjectivation and psychic transmission of the paternal function in cases of child abuse intervened by the Colombian Family Welfare Institute (Caldas, northern zonal center). This thesis focuses on three objectives: 1) identify the contents and psychological processes of the paternal function; 2) differentiate which of these contents are repeated from one generation to another unconsciously and which of these are transformed; and 3) reconstruct the family psychology based on the psychosocial contents identified in the parents and in the children of the families intervened by the Colombian Family Welfare Institute (Caldas, northern zonal center). The starting point of this thesis was derived by my experiences as a psychologist working at various institutions dedicated to the psychosocial care of children, adolescents and families, which sparked my interest in the subject of the father’s psychological influence on children, specifically in situations of abuse. In addition, another interest resulted from my research during my master's studies was the investigation of the social imaginaries of the presidential re-election of Alvaro Uribe. Chapter 1 of this thesis raises the concern with analyzing the father’s psychology, as a social institution that has been constituted throughout the history of the Western world. In this sense, the analysis focuses on unveiling the foundation of this institution, as the social imaginary of the father, which is particularly prevalent in Colombian society. It is then in this context that this thesis is also asked about the problem of child maltreatment and the intervention by the ICBF. This, with the intention of making a critical approach to the discourses of patriarchy that go through fundamental social institutions in Colombia, such as the Catholic Church and the family. Chapter 2 of this thesis is dedicated to the theoretical reconstruction of the concept of Paternal Function from the psychoanalytic theory, specifically from the perspectives of Freud and Lacan. Under this logic, discussion will move from Social Imaginaries to that of Paternal Function. In this same chapter, the concepts of subjectivation and psychic transmission are developed. Chapter 3 of this thesis begins with the description of the methodological process. It is then a thesis that has a clinical perspective since it reveals their subjectivities through their discursive productions. From this clinical, psychoanalytic perspective more precisely, the methodological logic will be utilized, but its intention to understand the other as a subject of the unconscious. Within this logic, the collection of data, its registration, and the analysis of the collected testimonies, are understood as a global process, that is, the production of discourse. This logic allows researchers to consider the discursive productions at the level of the enunciation, but also at the level of the enunciation, or to put it in psychoanalytic terms, at the level of the manifest content and at the level of the latent content. To achieve this goal, the method of discourse analysis will be utilized, especially the analysis of enunciation

Bien que les caractéristiques économiques, de l'offre, de la demande et de l'implantation territoriale soient différentes dans chaque cas, les politiques liées à la mobilité à Paris, Londres, Bogotá et Santiago partent de la conviction commune d' un excès de circulation automobile qui est à l'origine d'externalités intolérables ; nuisances environnementales dans le cas de Paris et Santiago et congestion dans les cas de Bogotá et Londres principalement. Les interventions mises en place montrent une forte décision de la part des pouvoirs publics de s'attaquer à ses nuisances. Dans le cas de Londres, l'analyse économique des politiques se centre sur les effets du péage de congestion dans le centre de Londres. Le suivi, très détaillé, de la part des autorités londoniennes permet de confirmer un succès technique et politique. Cependant, le coût de collecte du péage est supérieur aux bénéfices économiques. A Paris, la mise en place des couloirs bus comme mesure de diminution de l'espace de la voiture, supporté par un système de TC de qualité, permet de diminuer son utilisation. Cependant la circulation ralentit. Le bilan économique est négatif, ce qui ne semble pas nuire au succès politique. A Bogota, le bilan économique est mitigé. L'amélioration des TC avec la mise en place de Transmilenio apporte des bénéfices importants. Cependant, l'interdiction de circulation crée une désutilité pour une minorité. Finalement, pour Santiago, les informations disponibles ne permettent pas d'être concluant. Cependant, le succès des autoroutes à péage et les problèmes de Transantiago font que le report modal se soit accentué vers une forte croissance de l'automobile. Des questions sur la pertinence de l'évaluation économique comme instrument d'évaluation de politiques de développement durable et l'utilisation d'autres démarches sont aussi développées dans cette recherche.

This paper puts into question ideas of politics limited to the theories of social movements and contentious politics. In using the concept of black counterpublic, understood as a web of relations and spaces, I show how black politics of folklore expands the sites and forms of politics in Colombia of 1960. In doing so, I describe two aspects of the black counterpublic from the point of view of black political intellectuals into the racialized field of Colombian folklore: a. the way black political intellectuals understood race and racism in Colombia and, b. their forms of politics. That is, their form of organization and mobilization. For this, I propose a new understanding of folklore beyond ideas of entertainments, apolitical culturalism and essentialism which, in turn, make black politics look trivialized and less political under the integrationist racial project of the mestizo State. Also, I shed some light on the idea of race and racism from below, from the point of view of black political intellectuals; and I pluralize and decentralize black politics from social movement understanding of politics.

For women in Colombia playing sports was taboo for years. However, through Sport for Development and Peace (SDP) organizations, new spaces for female participation have emerged in recent decades. My research questions how girls and young women’s participation in a Colombian SDP organization shapes and constrains gender relations. This research includes six months of ethnographic fieldwork. Sixty interviews and many observations of participant's engagement were conducted in two distinct, low socio-economic neighborhoods where the SDP organization operates. My findings show female SDP participants are challenging gender roles in Colombia. The challenges were done in subtle and sometimes more overt ways with varying degrees of success; often rife with tensions and contradictions. Drawing from a decolonial feminist perspective and using an intersectional/entangled approach, this thesis explores the processes and mechanisms – gendered socialization, accessing alternative femininity, a constrained social bubble – that delimit girls and young women’s participation and perhaps invalidate steps toward social transformation. I argue that although more girls and young women are participating in masculine labeled pursuits, there are critical limitations to social change and female participants demonstrate the coloniality of gender in action. This research offers an in-depth focus on some of the complex and contradictory workings of gender within a sporting context, in Colombia. It also broadly raises some pressing concerns for scholars of gender and sport. Specifically, it calls for more researchers to apply a decolonial approach and for the SDP industry to be decolonized.

Depuis la fin du XIXe siècle, des dynamiques sociales diverses – holocauste du caoutchouc, colonie pénale, missions catholiques, présence d’institutions gouvernementales et non gouvernementales — ont reconfiguré les formes d’organisation sociale des habitants du moyen fleuve Caquetá, dénommés Gens de centre. Nous nous arrêterons en particulier sur l’effet de ces changements sur leurs formes d’autonomie. Avec la reconnaissance par l’État, au cours des années 1980 et 1990, des peuples indigènes en tant que minorités ethniques, surgit une dichotomie entre ce qui est « traditionnel » autochtone, par opposition à ce qui est « moderne », étant donné les processus d’acculturation et inclusion de ces groupes dans la société majoritaire. Dans le présent travail, on établit une comparaison des figures « d’autorité traditionnelle » et de « leader », une différenciation faite dans la région du moyen fleuve Caquetá. Dans un premier temps, on donne un aperçu théorique de la figure de chef dans les terres basses de l’Amérique du Sud et sa validité et pertinence dans la situation du moyen fleuve Caquetá. Puis, l’on présente comment se forme l’autorité traditionnelle et ses champs d’action. On montre, de la même façon, les différents processus qui ont donné lieu à l’apparition de la figure de leader et les espaces où celle-ci évolue. La relation entre les deux figures est à la fois contradictoire et complémentaire. Finalement, on expose, avec des exemples concrets, les rapports entre les Gens de centre et les institutions gouvernementales et la remise en question de l’autonomie accordée aux groupes minoritaires dans la Constitution politique de la Colombie de 1991.
The inhabitants of the Middle Caquetá river, called People of the Center, have experienced a series of varying impacts since the late nineteenth century –rubber holocaust, Penal Colony, catholic missions, presence of governmental and non-governmental institutions. These reshaped their forms of social organization. In this particular case, their forms of “self-government”. With the recognition of the indigenous people as ethnic minorities in the 1980s and 1990s, a dichotomy arose between what is “traditional” in relation to the indigenous as opposed to the “modern”, given the processes of acculturation and inclusion of these groups into mainstream society. In this sense, this work compares the figures of “traditional authority” and “leader”, as differentiated in the context of the inhabitants of the Middle Caquetá River. The first part is a theoretical revision of the figure of the chief in the lowlands of South America and its validity and relevance in the context of the Middle Caquetá River. Next, the context of formation of a traditional authority and its contexts of action are presented. Likewise, the different processes leading to the emergence of the figure of leader and the spaces in which it operates are shown. The relationship between these two figures is at once contradictory and complementary. Finally, some contexts that illustrate the relationship between the People of the Center and governmental institutions are considered. This leads to a questioning of the autonomy of minority groups recognized in the Colombian Political Constitution of 1991.
Los pobladores del medio río Caquetá, denominados Gente de Centro, vivieron desde finales del siglo XIX diferentes dinámicas –holocausto cauchero, Colonia Penal, misiones católicas, presencia de instituciones gubernamentales y no gubernamentales- que reconfiguraron sus formas de organización social; para este caso particular, sus formas de “gobierno propio”. Con el reconocimiento de los pueblos indígenas como minorías étnicas entre las décadas de 1980 y 1990 por parte del Estado colombiano, se plantea una dicotomía entre lo que es “tradicional” en relación a lo indígena, por oposición a lo “moderno”, dados los procesos de aculturación e inclusión de estos grupos a la sociedad mayoritaria. En este sentido el presente trabajo muestra de manera comparativa las figuras de “autoridad tradicional” y “líder”, diferenciación que se hace en la región del medio río Caquetá. En un primer momento se hace una revisión teórica de la figura del jefe en las tierras bajas de Suramérica y su vigencia y pertinencia en el contexto del medio río Caquetá. Acto seguido, se presenta el contexto de formación de una autoridad tradicional y sus contextos de acción. De la misma manera, se muestran los diferentes procesos que llevaron a la aparición de la figura de líder y los espacios donde se desenvuelve. La relación entre estas dos figuras es a la vez contradictoria y complementaria. Finalmente, se exponen algunos contextos donde se muestra la relación entre la Gente de Centro y las instituciones gubernamentales, contextos donde se pone en cuestión la autonomía reconocida para los grupos minoritarios, en la Constitución Política Colombiana de 1991.

De acuerdo con la información suministrada por el Grupo Intergubernamental de Expertos sobre Cambio Climático (IPCC), la temperatura media del planeta ha aumentado 1°C desde el periodo industrial (Ministerio de Ambiente y Desarrollo Sostenible, 2017a). Así, de seguir con las tendencias actuales de emisiones contaminantes la temperatura media en todo el mundo se incrementará en más de 4°C y, en consecuencia, aumentará la probabilidad de que se manifiesten impactos severos e irreversibles a causa del clima, como los desastres naturales, la pérdida de ecosistemas, la inseguridad alimentaria, entre otros. Colombia pese a que no tiene una enorme contribución en la generación de gases contaminantes, es uno de los países más vulnerables a los efectos del cambio climático, caracterizado por una formidable diversidad de ecosistemas, asociados a una ubicación geográfica que le brinda características físicas y climáticas únicas. En adición, su economía depende en gran medida del clima y de sus recursos naturales (UNFCCC, 2019c). En respuesta, las bases del Plan Nacional de Desarrollo 2018-2022 “Pacto por Colombia, Pacto por la equidad” señalan la necesidad de modernizar y reforzar la institucionalidad ambiental en el país, al tiempo que se fomenta la transformación social a partir de estrategias de educación y cultura ambiental, la participación ciudadana, la gestión de conflictos socioambientales, y la apropiación (DNP, 2019e). En este escenario, las acciones de Apropiación Social del Conocimiento (ASC) resultan importantes al concebirse como un proceso intencionado de comprensión e intervención de las relaciones entre ciencia, tecnología y sociedad, construido a partir de la participación de los diversos grupos sociales que generan conocimiento (Jaillier, Carmona, & Suárez, 2015; Marín Agudelo, 2012). Bajo las consideraciones expuestas, la presente investigación buscó diseñar y validar una estrategia que soporte un proceso de ASC para la promoción de la comprensión del rol de la ciencia, tecnología e innovación por parte de la sociedad y facilitar una apropiación que conlleve al desarrollo de buenas prácticas y una mejor gobernanza participativa y multi-nivel frente a los desafíos del cambio climático en Colombia. Para lograr lo anterior, se propuso una metodología de tres fases: En la etapa inicial, denominada “Contextualización”, se analizaron los aspectos claves de apropiación social del conocimiento y gobernanza, así como las políticas y estrategias relacionadas con el cambio climático que han sido promulgadas y desarrolladas a nivel internacional y nacional en los últimos cinco años, en aras de identificar los actores, aspectos, hitos y enfoques más importantes de utilidad para el diseño de tal estrategia. La segunda fase, designada “Diseño”, estuvo relacionada con diseñar propiamente la estrategia. Se describieron los fundamentos y equívocos principales del estudio de casos, para luego analizar casos ejemplares en distintos escenarios internacionales que permitieron hallar aquellas alternativas y criterios para la selección de un enfoque que potenciara el diseño de la estrategia en cuestión. Para la correcta selección de dicho enfoque se planteó un juicio de expertos partiendo de la necesidad de alcanzar estimaciones razonablemente correctas y minimizar la incertidumbre de un proceso de toma de decisiones poco fundamentado. Como tercero, se desarrolló la fase denominada “Validación”, donde se validó la estrategia propuesta llegando a inferencias relacionadas sobre su aplicación en una problemática dentro de un contexto real que tuvo como eje temático principal la evolución, origen, restauración y conservación de un manglar que se encuentra ubicado en la bahía del municipio de Puerto Colombia. Como resultado de investigación se logró consolidar una síntesis que integra los conceptos de apropiación social del conocimiento, gobernanza, y cambio climático. Propiamente en Colombia, se requieren fortalecer procesos de gobierno con una base de acción pública más cooperativa, y caracterizada por un trabajo más horizontal que vertical, donde confluyan una cantidad de actores e instituciones. En lo que concierne al cambio climático, las circunstancias actuales reflejan que el país podría estar lejos de cumplir las cifras pactadas y que requiere fortalecer iniciativas que apoyen las acciones de mitigación y adaptación. Asimismo, se destaca que se consiguió diseñar una estrategia para soportar un proceso de apropiación social del conocimiento que facilita la generación y uso del conocimiento en cambio climático, y que propende a un buen modelo de gobernanza en Colombia. Previo a este diseño, se evidenció que la apropiación y educación sobre el cambio climático y el desarrollo sostenible también resalta por la diversidad de enfoques de enseñanza y aprendizaje. Finalmente, la validación de la estrategia propuesta permitió llegar a inferencias relacionadas sobre su aplicación dentro de un contexto real, y analizar su viabilidad por medio de una recopilación de evidencia que respalda su interpretación, resultados, y conclusiones.
Fundação para a Ciência e a Tecnologia FCT - Governo de Portugal
Fundación para el Futuro de Colombia COLFUTURO
Ministerio de Ciencia Tecnología e Innovación de Colombia – MINCIENCIAS
Gobernación del Atlántico - Colombia