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La elección de Elisa Loncon como presidenta de la Convención Constitucional chilena es el emergente de un largo proceso de organización y lucha de la población mapuche, que mediante diferentes estrategias, más gradualistas o más radicales, fue posicionando la cuestión de la autonomía y, más recientemente, del Estado plurinacional. Esta dinámica política constituyó una suerte de «otra transición» dentro de la Transición posdictadura.

This article ofers a retrospective and com-parative analysis of the demands expressed by Aymara communities in the Arica and Pari-nacota region and by Mapuche communities in the Araucanía region and the Metropolitan Region of Santiago. The central research question guiding this study is: What are the main similarities and diferences among these demands across the regions of Arica and Pari-nacota, Metropolitan Santiago, and Araucanía? The study is based on written agreements doc-umented in the 2016 National Report on the Systematization of the Indigenous Consulta-tion. The analysis draws on textual procedures characteristic of documentary research and the comparative method used in anthropology. The main fndings indicate that the narratives recorded in the consultation minutes can be understood through the historical interaction between the state and Indigenous peoples and the bidirectional relations among culturally distinct groups situated in diferent regional social contexts. The article concludes that the key similarities and diferences in the demands are shaped by the political ideas and cultures em-bedded in discursive practices. In this regard, regional social contexts play a crucial role in shaping the narratives articulated in the written records of the consultation process.

Despite increased interest in the topic, the global rise in life expectancy has not been associated with better aging. This is influenced by the quality of life at the different stages of the life cycle in older adults. Less attention is paid to aging in urban indigenous older adults who, as in other Latin American contexts, have built their identity facing historically diverse cultural, social and political difficulties associated with an old age with greater vulnerability. Using a quantitative, crosssectional and correlational methodology, this study sought to evaluate direct relationships between identity affirmation, autonomy and successful aging in a sample of 355 urban Mapuche indigenous older adults. The results showed that identity affirmation and autonomy are associated with successful aging. These findings offer empirical and theoretical support for the formulation of social policies such as the implementation of favorable conditions for successful aging and well-being of urban indigenous older adults.

This article addresses the relationship between worldview, territory, and language among the Mapuche people. Our research aims to explore, through the voices of Mapuche elders, the sociocultural, political, and territorial knowledge that guides the teaching and transmission of Mapuzugun to new generations. In alignment with the proposed objective, we have adopted a socio-critical approach to explore Mapuche identity through the territorial and communal dimensions that underpin linguistic revitalization. The findings reveal that the elders possess a vast source of knowledge, serving as primary cultural bearers through epistemology centered on the unity of language and territory.

In many countries, Indigenous populations have reported lower levels of subjective well-being (SWB) compared to non-Indigenous groups. However, research on this topic is still scarce in Latin America, particularly Chile, where Indigenous people from nine recognized ethnic minority groups represent 9.5% of the population. This study analyzes the SWB of children and adolescents pertaining to Indigenous ethnic minorities living in Chile. Participants were 44,451 students from 430 schools with low socioeconomic status (20.18% were from ethnic minorities) enrolled in fifth to eighth grade ( M age = 12.47, SD  = 1.41) who answered the Brief Multidimensional Student’s Life Satisfaction Scale and a single item on overall life satisfaction, which have been used as subjective well-being indicators. Findings showed that non-Indigenous adolescents reported higher subjective well-being, followed by the Mapuches and Aymara groups, with the other Indigenous group reporting the lowest scores. Well-being profiles were similar between the Mapuche and non-Indigenous groups and significantly different from the profiles of the Aymara and other Indigenous groups. We discuss these cross-cultural differences and their implications for policy and intervention.

Este artículo analiza las investigaciones antropológicas del pentecostalismo aymara y mapuche en Chile. En concreto, se analizan los presupuestos teóricos presentes en los conceptos de comunidad, sujetos, y su imbricación, presentes en estas investigaciones durante el período 1967-2012. En una primera etapa, los investigadores pioneros destacaron que el crecimiento pentecostal se debía a que el movimiento funcionaba como una comunidad religiosa; en una segunda etapa, el pentecostalismo aymara fue investigado como una secta que intentaba destruir a la sociedad aymara (holocausto). En una tercera etapa, el pentecostalismo mapuche fue concebido como un proceso que implicaba simultáneamente una ruptura y continuidad con la cultura indígena. Por último, los investigadores del pentecostalismo aymara cambiaron su postura holocáustica, preocupándose por los elementos de continuidad-discontinuidad presente en la interacción entre el pentecostalismo y la cultura local.   This article analyses the anthropological research about the Pentecostalism Aymara and Mapuche in Chile. Specifically, it is analysed the theoretical presuppositions in the concepts of community, subjects and its relationship, that take place in these researches during the period 1967-2012. Thus, four stages where elucidated. In a first stage, pre (proto)-antropological, the pioneer researches highlighted that the pentecostal growing was based in the fact that the movement worked as a religious community. In a second stage, the aymara pentecostalism was researched as a sect that was trying to destroy the aymara society (Holocaust). In a third stage, the mapuche pentecostalism was understood as a process that implied at the same time a rupture and a continuity with the indigenous culture. Finally, the researches of the aymara pentecostalism changed their holocaustic's position, turning the focus to the elements of continuity-discontinuity in the interaction between the pentecostalism and the local culture.

Este artículo analiza las investigaciones antropológicas del pentecostalismo aymara y mapuche en Chile. En concreto, se analizan los presupuestos teóricos presentes en los conceptos de comunidad, sujetos, y su imbricación, presentes en estas investigaciones durante el período 1967-2012. En una primera etapa, los investigadores pioneros destacaron que el crecimiento pentecostal se debía a que el movimiento funcionaba como una comunidad religiosa; en una segunda etapa, el pentecostalismo aymara fue investigado como una secta que intentaba destruir a la sociedad aymara (holocausto). En una tercera etapa, el pentecostalismo mapuche fue concebido como un proceso que implicaba simultáneamente una ruptura y continuidad con la cultura indígena. Por último, los investigadores del pentecostalismo aymara cambiaron su postura holocáustica, preocupándose por los elementos de continuidad-discontinuidad presente en la interacción entre el pentecostalismo y la cultura local.   This article analyses the anthropological research about the Pentecostalism Aymara and Mapuche in Chile. Specifically, it is analysed the theoretical presuppositions in the concepts of community, subjects and its relationship, that take place in these researches during the period 1967-2012. Thus, four stages where elucidated. In a first stage, pre (proto)-antropological, the pioneer researches highlighted that the pentecostal growing was based in the fact that the movement worked as a religious community. In a second stage, the aymara pentecostalism was researched as a sect that was trying to destroy the aymara society (Holocaust). In a third stage, the mapuche pentecostalism was understood as a process that implied at the same time a rupture and a continuity with the indigenous culture. Finally, the researches of the aymara pentecostalism changed their holocaustic's position, turning the focus to the elements of continuity-discontinuity in the interaction between the pentecostalism and the local culture.

Este artículo analiza las investigaciones antropológicas del pentecostalismo aymara y mapuche en Chile. En concreto, se analizan los presupuestos teóricos presentes en los conceptos de comunidad, sujetos, y su imbricación, presentes en estas investigaciones durante el período 1967-2012. En una primera etapa, los investigadores pioneros destacaron que el crecimiento pentecostal se debía a que el movimiento funcionaba como una comunidad religiosa; en una segunda etapa, el pentecostalismo aymara fue investigado como una secta que intentaba destruir a la sociedad aymara (holocausto). En una tercera etapa, el pentecostalismo mapuche fue concebido como un proceso que implicaba simultáneamente una ruptura y continuidad con la cultura indígena. Por último, los investigadores del pentecostalismo aymara cambiaron su postura holocáustica, preocupándose por los elementos de continuidad-discontinuidad presente en la interacción entre el pentecostalismo y la cultura local.   This article analyses the anthropological research about the Pentecostalism Aymara and Mapuche in Chile. Specifically, it is analysed the theoretical presuppositions in the concepts of community, subjects and its relationship, that take place in these researches during the period 1967-2012. Thus, four stages where elucidated. In a first stage, pre (proto)-antropological, the pioneer researches highlighted that the pentecostal growing was based in the fact that the movement worked as a religious community. In a second stage, the aymara pentecostalism was researched as a sect that was trying to destroy the aymara society (Holocaust). In a third stage, the mapuche pentecostalism was understood as a process that implied at the same time a rupture and a continuity with the indigenous culture. Finally, the researches of the aymara pentecostalism changed their holocaustic's position, turning the focus to the elements of continuity-discontinuity in the interaction between the pentecostalism and the local culture.

Este artículo analiza las investigaciones antropológicas del pentecostalismo aymara y mapuche en Chile. En concreto, se analizan los presupuestos teóricos presentes en los conceptos de comunidad, sujetos, y su imbricación, presentes en estas investigaciones durante el período 1967-2012. En una primera etapa, los investigadores pioneros destacaron que el crecimiento pentecostal se debía a que el movimiento funcionaba como una comunidad religiosa; en una segunda etapa, el pentecostalismo aymara fue investigado como una secta que intentaba destruir a la sociedad aymara (holocausto). En una tercera etapa, el pentecostalismo mapuche fue concebido como un proceso que implicaba simultáneamente una ruptura y continuidad con la cultura indígena. Por último, los investigadores del pentecostalismo aymara cambiaron su postura holocáustica, preocupándose por los elementos de continuidad-discontinuidad presente en la interacción entre el pentecostalismo y la cultura local.   This article analyses the anthropological research about the Pentecostalism Aymara and Mapuche in Chile. Specifically, it is analysed the theoretical presuppositions in the concepts of community, subjects and its relationship, that take place in these researches during the period 1967-2012. Thus, four stages where elucidated. In a first stage, pre (proto)-antropological, the pioneer researches highlighted that the pentecostal growing was based in the fact that the movement worked as a religious community. In a second stage, the aymara pentecostalism was researched as a sect that was trying to destroy the aymara society (Holocaust). In a third stage, the mapuche pentecostalism was understood as a process that implied at the same time a rupture and a continuity with the indigenous culture. Finally, the researches of the aymara pentecostalism changed their holocaustic's position, turning the focus to the elements of continuity-discontinuity in the interaction between the pentecostalism and the local culture.