The effects of climate change on tropical ecosystems cannot be interpreted based on physical variables alone. Severe water shortages and deterioration of ecosystems are most acute in places where historical inequalities occur, such as unequal access to land and other goods and rights necessary for the livelihood of marginalized populations. This paper explores environmental transformations and their repercussions on water resources based on spatial analysis and fieldwork carried out in the Colombian Caribbean. We have engaged with peasant and Afro-descendant populations who have been excluded from water use and now face problems in sustaining their way of life.

Try here the problem of the relationship between indigenous peoples and human rights focusing this relationship from the right to culture and trying to bring a radical approach to the basic problem. Issues arising from the right to cultural heritage must be placed in the context of the right to culture or cultural self-determination process. The radical problem which should be identified in order to make a post-colonial treatment of the problem is its ability to produce culture, and thus denial to self-determine culturally in legal, political relations. To do this, we first draw a cultural-historical genealogy of the process of conquest of the world from the liberal modernity, by construction of exclusive narrative reference to the work of John Locke. And second, put the current regulatory problem in relation to culture from the fight that occurs between the different actors and current socio-legal frameworks.

I present here a key to reading the work of Jesuit thinker Francisco Suárez in the context of the plurality and complexity of modernity. I show the main configuration that defines modernity in its hegemonic version, as well as its limitations. From there, I propose how Suárez's work can be understood from the perspective of its own Ignatian and Jesuit spiritual framework and in relation to the development of modernity. Although a dominant version of modernity has historically prevailed, modernity cannot be understood as a uniform process but one that has been articulated and expressed in different civilizing missions since the Renaissance. One modern way of responding to the socio-cultural challenges of the Renaissance was articulated by the Society of Jesus. I believe that in light of what I term an "Ignatian modernity," we can better understand Suárez's intellectual mission, its historical virtuality, and the possibilities marginalized by hegemonic modernity. KeywordsFrancisco Suárez -modernity -ignatian modernity -early modernity -Suarezian political modernity 1 Jesuits since ModernityThis article about Francisco Suárez in the context of modernity2 is set in a broader context of research we are developing on the "Ignatian cultural

Realizamos en este trabajo una lectura genealógica, y a su vez, una actualización y proyección del criterio ético-político del bien común en el contexto de la sociedad global actual. Para ello, realizamos un diálogo crítico sobre el signijicado de este criterio en autores clásicos de la tradición occidental. y sobre el modo en que han sido empleados y resignijicados en las sucesivas épocas hasta nuestros días. En ese diálogo y para esa reconstrucción, prestamos especial atención al sentido civilizatorio y normativo que juega el bien común en los pensadores jesuitas en el mundo globalizado que surge desde el siglo XVI, como Francisco Suárez (1548-1617), y particularmente desde la conciencia de crisis e insostenibilidad de los dinamismos que rigen en ese mundo global, y que se analiza en la obra de Ignacio Ellacuría (1930-1989). Así, mostramos la pertinencia crítica y ética del criterio del bien común de la humanidad desde nuestros desafíos históricos, como elemento normativo para evaluar, orientar y relanzar éticamente las interacciones y las plurales prácticas e instituciones sociales que operan en la sociedad mundial. Realidad: Revista de Ciencias Sociales y Humanidades No. 155, 2020: 105-129

The 2030 Agenda has influenced the design of public policies in Colombia and other countries in the region, but there are many gaps in the way a global policy can be interpreted and adapted to the territories. Thus, this article aims to critically evaluate the public policy of sustainability implemented in the Colombian Caribbean and to suggest contributions from an intercultural socioenvironmental justice perspective. For this purpose, the public policy of sustainability that orients the plans for the use of insular ecosystems in Cartagena de Indias has been examined and confronted with local evidence that shows significant changes in the forms of life and ecological degradation in multi-temporally analysed coverages. Methodologically, this research is based on three aspects: the theoretical discussion of the notions of sustainability and justice in public policies, spatial databases to analyse the transformation of landscapes and ethnographic work with Afro-descendant peoples to recognise their socioecological systems. We found that the public policy of territorial planning aligned with the 2030 Agenda nominally includes a rights approach, but management practices or governance structures do not consider the very high asymmetry in land tenure, the growing private and non-participatory regulation of coasts and the sea or the exclusion of Afro-descendant peoples who claim tenure and autonomy rights. Then, we propose integrated dimensions of sustainability that overcome the socioecological negativity observed and articulate criteria of intercultural justice in public, social and environmental policies.

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Este trabajo muestra las principales líneas que desde la Modernidad articulan la relación entre el ser humano y la naturaleza, tratando a su vez de examinar la raíz cultural de los desajustes ecológicos actuales. Para ello, se analiza el cambio horizonte cultural o marco intelectivo que acontece en Europa tras la Edad Media. A luz de tres autores clásicos, R. Descartes, J. Locke y J. S. Mill se da cuenta del camino histórico que en los últimos siglos recorre Occidente, donde se lleva a cabo un proceso de desvinculación, explotación racional y transformación de la tierra y todo lo natural. A partir de ahí, se muestran los límites de la posición moderna y la necesidad de su superación.