O texto tem como objetivo analisar o surgimento do Kichwa em algumas universidades do Equador, através do paradigma qualitativo; considerando que a língua Kichwa foi historicamente excluída das academias sob o conceito de Yanka shimi (língua sem prestígio). Uma língua desprezada durante vários séculos; Atualmente, tem lugar na Constituição Política do Equador e em algumas universidades do país, seja como disciplina, publicações em revistas científicas, criação de cursos de pós-graduação esporadicamente, cursos de formação em universidades públicas e privadas, publicações de livros e capítulos de livros. Portanto, a atuação dos Kichwa nos espaços universitários não caminha em um campo pacífico, mas em constante disputa. O método de pesquisa utilizado foi o hermenêutico devido à interpretação multidisciplinar de fontes primárias e secundárias. As conclusões relevantes sugerem: a) O surgimento do Kichwa em algumas universidades do país; b) a emergência dos Kichwa nos espaços académicos não é um campo pacífico mas sim de luta; c) apesar do reconhecimento legal e acadêmico da língua, ainda existem muitas ações concretas, por exemplo, criação de programas de doutorado para forjar pesquisas rigorosas e originais; d) O Kichwa, historicamente, tem sido utilizado como estratégia de insurgência, mas também de múltiplos diálogos.

The text proposes to analyze the irruption of Kichwa in some universities of Ecuador, through the qualitative paradigm; considering that the Kichwa language has been historically excluded from the academies under the concept of yanka shimi (language without prestige). A language underestimated for several centuries; currently, it has a place in the Political Constitution of Ecuador and in some universities of the country, either as a subject, publications in scientific journals, creation of postgraduate courses sporadically, training courses in public and private universities, publications of books and book chapters. Therefore, the operation of kichwa in university spaces does not move in a peaceful field, but in a field of constant dispute. The research method used was hermeneutic due to the multidisciplinary interpretation of primary and secondary sources. The relevant conclusions suggest: a) the emergence of kichwa in some universities of the country; b) the irruption of kichwa in academic spaces is not a peaceful field but a field of struggle; c) despite the legal and academic recognition of the language, there are still many concrete actions, for example, the creation of doctoral programs to forge rigorous and original research; d) kichwa, historically, has been wielded as a strategy of insurgency, but also of multiple dialogues.

Kay killkashkaka imashinalla, Ecuador mama llaktapi, kichwa shimi hatun yachana wasikunaman yaykurishkamantami willan yuyachinpash; ashtawantakka, umanarichin yuyarichin ñanta katishpa; willanpashmi, imashinalla kichwa shimi paypak kawsaypi kamishka, pakachishka karuyachishka kashka hatun yachana wasikunamanta, yanka shimillami kan nishpa. Kichwa shimika achka watakunata pampachishka washaka; kunan pachapika, mama llaktapak kamachikpi, hatun yachana wasikunapipash chaskishkami kashka, yachanapak, kamukunapi killkanapak, kamukunapi ñawirinapak, taripanapak, yachaykunapi rimanapakpish. Shinallatak, kichwa shimipakka hatun yachana wasikunapi purinaka mana hawallachu kashka, mana shamuylla nishkakunachu, sinchi makanakuypimi purín. Kay taripay katik ñanpika tawka killkashkakunatami hamutarka. Kay puchukay yuyaykunawanmi chayarka: a) imashinami kichwa shimi maykan hatun yachana wasikunaman chayarka; b) Amawtay wasikunan, kichwa shimipak chayanaka mana hawallachu kashka, sinchitami makanakushka; c) Hatun kamachikkunapi kichwa shimita tiyankimi nikpipash, acha ruraykuna illanrakmi, ashtawan killkashpa, taripashpa katinakapak; d) kichwa shimika watan watankunata makanakunapakpash chimpapura rimanakunapakpishmi alli kashka.

This paper aims to develop the topic of interculturality as well as intercultural dialogue based on the analysis of its elements (identity and otherness), through the presentation of some expamples in religious Catholic Latin American indigenous contexts, mainly in Mexico, Guatemala, and Ecuador. Starting from the indigenous pastoral action inspired by the Theology of Liberation, it seeks to establish an intercultural dialogue from the ecological education action, the Indigenous Christian Theology, and education itself, all of them as part of the Social Action of Catholic Church and the specific purpose of thinking the Other in a different way, so that it is posible to generate a communication platform between cultures and worldviews.

En el presente artículo se pretende desarrollar el tema de la interculturalidad y el diálogo intercultural a partir del análisis de sus partes (identidad y alteridad) a través de algunos ejemplos de contextos sociorreligiosos católicos indígenas latinoamericanos -en específico México, Guatemala y Ecuador-. A partir de la acción pastoral indígena inspirada en la teología de la liberación, se busca identificar los intentos de establecer un diálogo intercultural desde la acción educativa ecológica, la teología india cristiana y la educación misma como parte de la acción social de la Iglesia católica con el propósito concreto de pensar al otro de otra forma para generar un espacio de comunicación entre culturas y cosmovisiones.

Abstract: The text analyzes the way in which the Ecuadorian multinational and intercultural Constitution, approved in 2008, on the one hand, incorporates regulations that establish criminal sanctions against discrimination and gender violence, requires that political parties implement the principle of parity, generates the Integral Penal Code; similarly, the national government signed the agreements with several state institutions and declared national campaing against gender violence; on the other hand, despite these discourses and attributes, gender violence has not been eradicated, it is configured and, in practice, not only violence and feminicide persist, but worse, it is on the increase. The text intends to broaden the debate on the subject and it is desirable that the following pages be read not only as an academic exercise but also of the dabate recognition and questioning of the distance between what is said and what is done. Data from this study were collected collaboratively by the autor and a group of students from the Escuela de Psicologia-UNACH (School of Psychology).

Resumen: El texto analiza la manera cómo la Constitución plurinacional e intercultural del Ecuador, aprobada en el 2008, por un lado, incorpora normativas que establecen sanciones penales contra la discriminación y violencia de género, exige a los partidos políticos la aplicación del principio de paridad, genera el Código Penal Integral; similarmente, el gobierno nacional firma los convenios con varias instituciones estatales y declara campaña nacional contra la violencia de género; por otro, a pesar de estos discursos y atributos, la violencia de género no se elimina, se configura y, en la práctica, no sólo persiste la violencia y el feminicidio, sino que, lo que es peor, va en aumento. El texto pretende ampliar el debate sobre el tema y se desea que las páginas que siguen sean leídas no únicamente como ejercicio de conocimiento sino también del reconocimiento y cuestionamiento a la distancia entre lo que se dice y lo que se hace. Los datos de este estudio se recogieron de forma colaborativa por el autor y un grupo de estudiantes de la Escuela de Psicología de la UNACH.

Abstract This article analyzes the pastoral action of Leonidas Eduardo Proaño, appointed bishop of the Diocese of Riobamba in 1954; in a context in which the indigenous population was considered as men-objects, men-commodities and men-exchange currencies. Presently there is still persistence, as well as a constant emergence of racism and oppression in its many facets that include the marginalization of racialized groups; Worse, public attacks on the lives and dignity of indigenous people. A posteriori, the article traces in the field of the Progressive Church and the Popular Radio Schools of Ecuador (ERPE) based on the dialogue with the theoretical cartographies of the philosophers Achille Mbembe, Michel Foucault and the postcolonial thinker Franz Fanon, The multiple ways of liberation, struggle and resistance, concluding that no power is impassable; Where there is power there are lines of escape. The purpose is to demonstrate how the structural impacts and agency of a historically oppressed population operate, at the same time, forming other forms of political action in alliance with the bishop identified with the men of the poncho; That is to say, with men prevented from being men. The methodology that contributes to the development of the present work consists of the revision of archives and specialized literature, interviews and life histories in order to examine the horizons of liberation.

Resumen El presente artículo se propone analizar la acción pastoral de Leonidas Eduardo Proaño, designado obispo de la Diócesis de Riobamba en 1954; en un contexto en el que la población indígena fue considerada como hombres-objetos, hombres-mercancías y hombres-monedas de cambio. En la actualidad aún se observa la persistencia, así como una constante emergencia del racismo y opresión en sus muchas facetas que incluyen la marginación de los grupos racializados; peor aún, los ataques públicos a las vidas y dignidad de las personas indígenas. A posteriori, el artículo rastrea en el campo de la Iglesia progresista y de las Escuelas Radiofónicas Populares del Ecuador (ERPE) con base en el diálogo con las cartografías teóricas de los filósofos Achille Mbembe, Michel Foucault y en el del pensador poscolonial Franz Fanon, las múltiples maneras de liberación, lucha y resistencia, concluyendo que ningún poder es infranqueable; donde hay poder hay líneas de fuga. El propósito es evidenciar la manera cómo opera, a la vez, los impactos estructurales y la agencia de una población históricamente oprimida, configurando otras formas de acción política en alianza con el obispo identificado con los hombres del poncho; o sea, con los hombres impedidos de ser hombres. La metodología que contribuye a desarrollar el presente trabajo consiste en la revisión de archivos y literatura especializada, entrevistas e historias de vida a fin de examinar los horizontes de liberación.

Abstract: This paper analyzes the way in which Protestant and Catholic churches, in their ritual spaces, have been building contradictory and ambivalent subjectivities and identities among indigenous women through their micro organizations. On the one hand, the text examines indigenous women who are aware of emancipation, their resistance to forms of domination and whether their responses promote social change or adapt to the socially accepted parameters and therefore a contribute to recreate hierarchy, machismo and violence. On the other hand, the text explores the manner in which indigenized Chimborazo Catholic and Protestant hierarchies produce women who are “obedient” and “submissive” to God and their spouses.

Resumen: El texto analiza, a partir de los espacios rituales, la manera como las Iglesias protestantes y católicas, desde sus micro-organizaciones, han ido construyendo subjetividades e identidades contradictorias y ambivalentes entre las mujeres indígenas. Por una parte, examina las respuestas de las mujeres indígenas con conciencia de emancipación y resistencia a las formas de dominación y si estas respuestas promueven el cambio social o suponen un acomodo a los parámetros socialmente aceptados y, por tanto, una contribución a la reproducción de jerarquización, machismo y violencia. Por otra parte, explora cómo las jerarquías católicas y protestantes indigenizadas de Chimborazo reproducen mujeres indígenas “obedientes” y “sumisas” frente a Dios y a sus cónyuges.