La tesis aborda la relación de los grupos humanos con el tiempo y el espacio (temporalidades y espacialidades) a través de los vínculos históricos entre naturaleza y cultura, desde la perspectiva de la teoría de la inflexión decolonial. Es decir, se trata de un abordaje teórico fundado sobre una serie de enunciados. Uno de sus presupuestos es considerar que la expansión ultramarina europea iniciada en 1492 constituyó el punto de partida de la modernidad, ya que el proceso de colonialidad/modernidad desarrollado a partir de la conquista de América puso en movimiento la identidad del «hombre» (en masculino y singular) descentrándolo de su entorno y distanciándolo de la naturaleza y del tiempo y espacio como esferas configurativas de su subjetividad. Estamos ahora frente a un hombre objetivo1. Desde el enfoque etnográfico nos proponemos seguir las tramas históricas sobre un territorio determinado: el conglomerado urbano en torno a la ría de Bahía Blanca, tramas que fueron propuestas por los actores sociales en un contexto de conflicto y movilización social ante la llamada «Tercera Fundación». De esta forma, el eje central de la tesis consiste en 1) un estudio de la conformación y acción del movimiento No al Dragado ante un nuevo proceso de deslocalización del capital y, 2) en contrapartida, de la producción de un «Otro modo» de relación naturaleza/cultura que encuentra anclaje histórico en las dos fundaciones previas, ya que el movimiento social pone en discusión uno de los pilares de la modernidad: la idea de progreso. Así veremos cómo el territorio estudiado, sometido a la noción de progreso en distintos momentos de su poblamiento, ha resistido a esa subordinación. Sin perjuicio de realizar un análisis diacrónico de esos momentos, subrayaremos además la idea de 1 El «Pienso, luego existo» enunciado por Descartes en 1536, viene a dar inicio a este ser masculino e individual que no necesita del mundo exterior, ni del natural ni del social, para ser en el mundo. que, en la actualidad y en un contexto de conflicto, el movimiento selecciona continuidades para abordar su ruptura (Sahlins, 1985). La relación entre historia y acontecimiento produce el accionar colectivo que emerge de una selección de tradiciones y mitos urbanos de la localidad y alrededores, de la conjunción de las experiencias coloniales e industriales. Brevemente, la primera fundación de Cerri se inscribe en la violencia ejercida en la etapa colonial (o como la llaman los teóricos de la inflexión decolonial, la otra cara de la modernidad) sobre los cuerpos originarios e involucra la subalternización de sus saberes: en términos de un desplazamiento temporal (son percibidos como expresión de un tiempo atrasado) y de sus cuerpos: desde el desplazamiento espacial (se los desaloja de sus territorios, y se los relocaliza en los márgenes de la sociedad nacional en formación). Luego, ya durante el siglo XX, se producirá la segunda fundación y el apogeo de la colonialidad/modernidad, cuando tiempo y espacio se conjuguen con el objetivo de producir excedente, convirtiendo al mismo pueblo de Gral. Cerri en una herramienta más de la gran máquina fábrica, en un proceso que se articula con la masiva inmigración ultramarina. Por último, y tras el cierre de las industrias locales (fines del siglo XX), se configura en Cerri un tiempo – espacio muerto (Augé, 1992) (desde los ojos de la producción capitalista) que va a tomar forma cuando la colonialidad global (Mignolo, 2002) pretenda descentrar nuevamente al tiempo y espacio de hombres y mujeres (estilo y calidad de vida), de su naturaleza y entorno. Se produce entonces una nueva escisión en la identidad local, ahora conformada de «Otro modo»: desde una relación de continuidad con el entorno. / The thesis deals with the relationship of the human groups over time and space (temporalities and spatialities) through the historical links between nature and culture from the perspective of the theory of the decolonial turn, that is to say, is a theoretical approach founded on a series of statements. One of their presuppositions is that the European overseas expansion, that began in 1492, was the starting point of modernity. This process of coloniality/modernity developed during the conquest of America started a concept of the "man" (as a male and singular) decentering it from its surroundings and separating it from nature and time and space as configuration areas of its subjectivity. We are now facing a objective man.2 From the ethnographic approach we try to follow the historical plots over a particular territory: the urban conglomerate around the estuary of Bahía Blanca, frames that werw proposed by the social actors in a context conflict and social mobilization to the so-called «Third Foundation». In this way, the central axis of this thesis consists in 1) a study of the resistance movement “Do Not Dredge” to a process of relocation of the capital with an extractive paradigm in a port city of the Southern Cone (considerer the third Foundation), and on the other hand, 2) the production of a otherwise of nature/culture relationship. The social movement is putting in discussion one of the pillars of modernity: the idea of progress. So we will see how the territory studied, subjected to the notion of progress in different moments of their settlement, has resisted such subordination. Beside making a diachronic analysis of those moments, we underline the idea that in the present and in the conflict`s context, the movement also chooses continuities to aim new ruptures (Sahlins, 1985). The relationship between history and events is configured in terms of global- local tension and with the notions of work and progress. The new social 2 «I think, then I exist» Descarte’s statement in 1536, begins a masculine and individual being that does not need the outside world; neither of the natural or social, to be in the world. movement resistence is a collective imaginary in performance. This emerges from a selection of the town and surrounding country side urban myths, a conjunction of the colonial and industrial experiences and traditions. Briefly, the Cerri’s first foundation fits in this explanatory context with the violence exercised (the decolonial turn theorist call it: the other face of modernity) on native bodies. Which involves their subalternization in terms of a temporal displacement (they are perceived as an expression of a backward time) and space (dislodges them from its territories, relocating them on the margins of the national society in formation). . During the 20th century, will take place the Second Fundation in the heyday of modernity/coloniality, when time and space are combined with the aim of producing surplus, making the town of Gral. Cerri a mere tool, of the great machine factory, with the process that merges with massive overseas immigration. Finally, latent imaginary is shaped, in Cerri following the closured of local industries and the un- disputing of the spaciality. This configures a representations in moulding (the configuration of a non-place [Augé, 1992] in the eyes of capitalist production) that will take shape when the global coloniality (globalization) aims to decenter again the time and space of men and women (style and quality of life), from their nature and environment. Then a new division is produced in the local identity, now formed by the relationship of continuity with it`s environment.

[pt] As histórias em quadrinhos quando aplicada no ensino de geografia possui e usa a imaginação com intuito de realizar algum plano através da organização dos fatos e seus significados imaginativos e criativos; manifestando uma preocupação séria pelas personalidades e eventos do passado [...] e um desejo de entender a ordem social à luz de seus antecedentes. (TUAN, 1990, p.439). De forma a pensar uma alternativa de conhecimento iremos destacar o Giro Decolonial que é aqui entendido como uma crítica epistemológica e ontológica que traz uma reflexão sobre nossa memória, nosso imaginário, nossa subjetividade, nossas formas de existir cotidianas. (CRUZ, 2017, p.25). Ancorados nestes princípios, através da uma atividade realizada para com os estudantes do Cap-UERJ de produção de histórias em quadrinhos, propomos a construção de um conhecimento através de um sistema coerente e identificável de sinais comunicativos que expressam a experiência única que cada um de nós tem da vida. (BRUNETTI, 2013, p.18). Para assim, proporcionar aos envolvidos na atividade a construção de um conhecimento escolar de Geografia que permite enxergar e entender as relações de poder presentes na sociedade, conferindo capacidade para os envolvidos se posicionar como sujeitos e agentes transformadores do real. / [en] Comic books when applied to geography teaching have and use imagination in order to carry out some plan through the organization of facts and their imaginative and creative meanings; manifesting a serious concern for the personalities and events of the past ... and a desire to understand the social order in the light of their background. (TUAN, 1990, p.439). In order to think about an alternative of knowledge, we will highlight the Decolonial Giro, which is understood here as an epistemological and ontological criticism that brings a reflection on our memory, our imaginary, our subjectivity, our daily ways of existing. (CRUZ, 2017, p.25). Anchored in these principles, through an activity carried out with Cap-UERJ students in the production of comic books, we propose the construction of knowledge through a coherent and identifiable system of communicative signs that express the unique experience that each of we have of life. (BRUNETTI, 2013, p.18). To do so, provide those involved in the activity with the construction of a school knowledge of Geography that allows them to see and understand the power relationships present in society, providing the ability for those involved to position themselves as subjects and agents that transform the real.

[pt] Esta tese tem como objetivo compreender como os docentes universitários concebem, constroem e assumem nas suas atividades acadêmicas uma práxis centrada na perspectiva decolonial e intercultural, efetivando o giro epistêmico demandado pela ruptura da universidade na qual atuam com os paradigmas epistemológicos tradicionais. Ela é o resultado da pesquisa que se desenvolveu olhando para a implementação do Mestrado Profissional do Programa de Pós Graduação em Ensino e Relações Étnico-Raciais (PPGER) da Universidade Federal do Sul da Bahia (UFSB), cuja proposta focaliza as relações étnico-raciais. Trata-se de um programa de Pós-graduação concebido a partir de um paradigma institucional e epistemológico que se propõe contra-hegemônico e intenta engendrar processos de reconfiguração do consolidado modelo universitário brasileiro. O problema central se constituiu na seguinte questão: Quais possibilidades e desafios são colocados para os saberes e práticas de docentes universitários a partir da adoção de uma perspectiva decolonial e intercultural focalizada nas relações étnico-raciais? A pesquisa é de cunho qualitativo e se vale do estudo de caso como matéria empírica. Levando em conta as suas premissas e contexto, se sustentou em três eixos teóricos, a saber: (i) a abordagem decolonial: decolonialidade, interculturalidade e educação intercultural, se referenciando nos trabalhos desenvolvidos por Candau (2000, 2003, 2016), Walsh (2009, 2013, 2016), Mato (2016), Castro-Gómez (2005), Mignolo (2017), Grosfoguel, (2008), Quijano (2000), Maldonado-Torres (2006), Castro-Gómez e Grosfoguel (2007); (ii) relações étnico-raciais e educação, pautando-se prioritariamente em Cavalleiro (2000), Rosemberg (1998, 2003), Gomes (2000, 2001, 2017), Spivak (2010), Hasenbalg e Silva (1998 e 1999) e Carvalho (2005) e; (iii) pedagogia e práxis decolonial, fundamentado em Maldonado-Torres (2007), Castro-Gómez e Grosfoguel (2007), Walsh (2009, 2010), Freire (2005), Mignolo (2005, 2008). Os resultados apontaram que, embora os docentes invistam esforços na promoção de mudanças e avanços em relação às suas práticas e aos saberes que circulam no espaço acadêmico, ainda existem barreiras - sobretudo nos cursos de pósgraduação - para o rompimento com o consolidado modelo universitário, que ainda vivencia desafios para se configurar efetivamente como espaço contra hegemônico. / [en] This dissertation aims at understanding how university scholars conceive, build, and engage in decolonial and intercultural perspectives in their academic praxis, while performing the epistemic turn demanded to disrupt with outdated academic paradigms. The present work is the result of a research developed throughout the implementation of a Professional Master Program in Education and Ethnic-Racial Relations (PPGER) at the Federal University of South Bahia (UFSB). PPGER Graduate Program has been conceived based on counterhegemonic perspectives and intents to engender process of reconfiguration of the current Brazilian university model. The core question is formulated as follows: which challenges and possibilities are posed to scholarly practices and knowledges through decolonial and intercultural perspectives while focused in ethnic-racial relations? The qualitative method of this research relies on a case study, its empirical matter. While taking into account its premise and context, it structured itself in three theoretical axes: (i) decolonial approaches; decoloniality, interculturality and intercultural education - using as references works by Candau (2000, 2003, 2016), Walsh (2009, 2013, 2016), Mato (2016), Castro-Gómez (2005), Mignolo (2017), Grosfoguel, (2008), Quijano (2000), Maldonado-Torres (2006), Castro-Gómez and Grosfoguel (2007); and (ii) Education and Ethnic-Racial Relations, primarily led by studies by Cavalleiro (2000), Rosemberg (1998, 2003), Gomes (2000, 2001, 2017), Spivak (2010), Hasenbalg and Silva (1998/1999) and Carvalho (2005) and; (iii) decolonial pedagogy and praxis, based on Maldonado-Torres (2007), Castro-Gómez e Grosfoguel (2007), Walsh (2009, 2010), Freire (2005), Mignolo (2005, 2008). Results indicate that, despite efforts by scholars to promote changes and advances towards practices and knowledges within academic environments, there still remain barriers – specially in Grad Programs – that keep the university model from effectively becoming a counterhegemonic space.