Luis Leon

Las edificaciones con valor patrimonial son un testimonio excepcional del progreso de una comunidad y representan ejemplos innegables de la transferencia de conocimientos a lo largo de las generaciones. Es inevitable caminar por centro consolidado de Pasaje y no reconocer el legado cultural de muchas edificaciones. Sin embargo, también resulta fácil observar las alteraciones erróneas que sea han realizado a estas edificaciones con el objetivo de responder a las “nuevas exigencias” de la actualidad. La conservación de los bienes patrimoniales resulta necesaria para la preservación de la integridad e identidad de la ciudad. La presente investigación posibilita entender el nivel de susceptibilidad que presentan las edificaciones consideradas como bienes patrimoniales, debido a que estás viviendas poseen un valor cultural. El objetivo de la investigación es el de identificar la susceptibilidad sísmica a las que están expuestas, para esto se utilizaron métodos de matrices de evaluación sísmica para medir el nivel de susceptibilidad en las edificaciones patrimoniales.

Ante una ciencia mal-tratada desde su interior, un ojo enajenado y confundido en su visión, un ser humano cansado y desconfiado de la misma explicación, un mundo necesitado de comprensión y cuidado, ante unos cuantos insistentes de vivir en unos tiempos y espacios fragmentados, aparece la necesidad de escuchar de nuevo a lo propio, a lo primero y fundante como fuerza de transformación. Así, las siguientes letras reconocen un camino fenomenológico y contemplativo en la Gran Madre, la Hytcha Guaia, la Pachamama, el primer gran útero, matriz sagrada que alimenta y nutre lo humano en toda su manifestación.Para la psicología, saber de psyque, de alma, su tarea también está en mirarse, recuperarse y a través de un logos trascendente, integrativo, volver a la sensible y sentida escucha de lo divino como curación, por ello su afirmación a lo mágico, chamánico, potente y sagrado del conocimiento telúrico (de tierra), a la medicina que en ella habita y su sanación. La propuesta es el gran camino de andar la tierra, de sentir, escuchar y estar en conciencia de raíz, un camino de cuidado que constata en cada ritual y experiencia la fuerza espiritual de nuestro saber ancestral indígena como primera y perenne ciencia.

A growing number of people are relying on technologies like Google Maps not only to navigate and locate themselves in cartographic space but also to search, discover and evaluate urban places. While the spatial data that underlies such technology frequently appears as a combination of Google-created maps and locational information passively collected from mobile (GPS-enabled) devices, in this article we argue that for such systems to function as both useful tools for exploration for users and sources of revenue, users must actively produce massive quantities of granular spatial data that would otherwise be significantly more difficult and expensive to collect. The production of this qualitative information about places constitutes significant unremunerated affective labour. In this article, we build on the tradition of feminist geographies, especially feminist and critical Geographic Information Systems (GIS), to examine how the labour done by gendered, raced and often classed members of a local community is alienated by Google (i.e. Alphabet, Inc.) to produce commodified spatial data/media in the Local Guides platform. We analyse how Google’s presentation of the platform hails women as care labourers—sharing their thoughts, feelings and knowledge of place for free in the name of supporting and caring for a community, however vaguely it may be constituted. At the same time, we argue that digital labour that produces the Local Guides platform draws from and reproduces specific gendering of spaces. We draw on a case study of a commercial corridor in the US city of Worcester, Massachusetts to show how the dialectic between affective digital labour and urban space has material effects on the production of raced, classed and gendered spaces and places. The article concludes with a call to maintain critical, feminist engagements with these types of platforms in order to further develop forms of digital praxis towards more just cities.

The body of information on the Internet is becoming increasingly geographical. This is both due to the expansion of established categories of geographic information and to the simultaneous enrichment of other types of information through geographic identifiers. As this repository of geographic information expands, it is also a key site for multiple processes of commodification transforming informational resources into market goods. Understanding the dynamics driving the integration of geographic information into the digital economy requires a comprehensive political economic analysis. A key component of this analysis is to explain the logics of creation and allocation of economic value from geographic information on the Internet. Addressing this need, in the present article I deploy the property regimes schema developed by Schlager and Ostrom and expand it to elucidate the differentiated commodification processes of geographic information on the Internet. Property regimes are arrangements that define rules, distribute rights, and delineate roles with respect to particular goods. These arrangements are enabled by elements such as legal frameworks, jurisdictions, type of information, and technologies of access. In this article, I explore how the legal frameworks regulating traditional categories of geographic information have been destabilized in the process of technological innovation, leading to the creation of new informational goods along with their respective property regimes, and rearticulating legal, economic, and sociotechnical relations. To illustrate this, I analyze the case of Google Street View images through their property regimes in various jurisdictions.