The article introduces the concept "excesses of the Earth" to analytically explore the socio-political potential of geos. Through a retrospective and present ethnographic approach located in the El Tatio geothermal field, Antofagasta region, it analyzes the unexpected and ambivalent situations that influence the trajectories of geothermal extractivism, territorial conflicts and forms of state governance. In the first results section, the concept of "failed geothermal extractivism" is presented, describing the repeated attempts to exploit the energy potential of El Tatio for industrial purposes, which consistently fail. The early history of geothermal exploitation is reviewed, from the Italian colonists to the State-driven concession model. The second section, based on the concept of earthly multitudes , analyzes the explosion of a geyser during an exploration of Geot & eacute;rmica del Norte S.A. and the territorial conflict it generated. The actors involved are identified, whose political identities are configured according to their relationship and discourse on geos. Finally, the ambivalences in the governance of El Tatio are addressed, highlighting the forms of state management and indigenous customs as mechanisms to manage the excesses of the Earth. It is concluded from political geology that the forces of the geos are disruptively articulated with the social worlds and the formation of political power.
This article explores the relationship between history, emotion, and space through the study of militant experiences of the Movimiento de Izquierda Revolucionaria (Chile), Montoneros, and the Ej & eacute;rcito Revolucionario del Pueblo (PRT-ERP) (Argentina) during the 1960s and 1970s. We approach this connection from the perspective of the history of emotions and emotional geography, as this framework allows us to link the emotional dimension with the spatial dimension of revolutionary militancy. Through the analysis of testimonies and documentary material produced by these organizations, we observe the trajectories of militants who discover and move through spaces that, despite not being biographically familiar to them, facilitate the establishment of new affective bonds. Mapping militant movements enables a graphic reading of this spatial and emotional expansion, which, in certain contexts, transcended class and territorial boundaries.
The processes of Indigenous territory recovery have given rise to new geographies that emerge within the framework of judicial litigation. The dialogue between critical geographies and anthropologies in contexts of (neo)colonial dispossession has mobilized the concepts of territory and relational ontologies to understand the relationship between subjects and their territories. The comparison of cartographic disputes in the Argentine Chaco and the Ecuadorian Amazon highlights how nation-states exercise cartographic imposition to render Indigenous territories invisible and to challenge the validity of evidence that attests to their multiple spatio-temporal existence. In this context, geo-anthropological accompaniment through counter-mapping and the associated exercise of counter-power becomes a key instrument in territorial disputes. This article highlights the limitations and truth effects of hegemonic cartographic holograms, proposes the use of cartographic holograms as an epistemic provocation to represent relational ontologies, and accounts for the emergence of geographies striving for legal recognition.
This study explores the ecological implications of narratives about serpent-naguals in the Zapotec community of Santa Maria del Tule, located in southern Mexico. It examines how the dialogue surrounding the presence of these entities constitutes a praxis of political ecology within contexts of territorial hybridization along the rural-urban continuum. The analysis links the vitality of these narratives to epistemic and territorial resistance, engaging with feminist political ecology approaches from Abya Yala. The article concludes by discussing the significance of recognizing the geographies of memory and dialogue with women from original peoples and nations as matrices that weave environmental affectivities oriented toward the care of life. The research employs an affective approach through ethnographic inquiry, as part of a postdoctoral project based on Participatory Action Research (PAR).
