The common, the communal, the community, the community: Notes and reflections.

Juan J. Plata C. (July 2018)

The fact is that we are not 'individuals'; although each one of

We is a singular person, inevitably.
we exist as knots or groups in networks of relationships.
communal is the name we give to the networks and fabrics of
relationships within which we exist. There is no contradiction
between the singular person and the communal as the space in which
we exist in relation.

Regarding the project 'Research and Innovation for the realization of the
communal, we inquire about the meanings of the common, the community,
communal, the community. As it is well known, there are multiple meanings that
Weave around such words. The need for this approach to such concepts.
emerge from the problems that have been formulated in the project of
research, which inquires about the research and innovation that they promote
the realization of the communal. In this tension, both the possible are problematized.
approaches to research and innovation as well as the concepts of
communal, of the community of the community. In this writing, we will deal with what
last.

The title of Torres' book 'The Return to the COMMUNITY' allows me to call the
attention to the tension that such a call implies, the tension that Rita well raises
Caught between two historical projects. The historical project of things, of capital and
the historical project of the bond, of the ties between people, of the community. In
your words:

Two great historical projects aimed at two goals of happiness

different. The historical project of things, that is, the historical project of
capital, which has as its ideal of happiness and satisfaction consumption. And, the
historical project of the connections, of the ties between people. And us

1
 we all have a foot in each of them (...). The historical project of the
things produce isolated, vulnerable individuals. The historical project that places
your goals of happiness in the party, in the bonds, in friendships, in the
reciprocity produces community. And, in the community, individuals resist, the
people have protection. The State is showing itself incapable of protecting
the people1

This is the same tension that Buber (2013) raises between the I-Thou and the
I-It relationships. And what has helped us in the MISE to define social innovation in
education as that social innovation marked by the I-You relationships that occurs
in the field of education in its broadest sense. In this process, it has been
defining how the MISE bets on the historical project of the link, of the bond between the
people, of solidarity. We want to bet on research and innovation that
they promote the realization of the communal. Therefore, we ask ourselves: What are the
concepts of community, of the communal, of the common that derive from each
one of these two historical projects?

This question, in some way, underlies the concerns of our agenda.

research, initiated with the previous project 'Epistemological Foundations and'
pedagogical approach of research and teaching for social innovation in education.
Where it is clearly deduced how research and teaching in MISE leads to
bet on the historical project of bonds, social ties, reciprocity that
promote the production of community. "In summary, the main challenge of research and
teaching in social innovations in education is to research and innovate to the
life, the one of teaching and learning together the ways of co-creating knowledge and
dreams that allow for transforming lives, creating worlds” (Plata, 2018).

The answer to the question posed above is not straightforward. Let's start with the assertion
by Segato in which she points out how in some way we all have one foot in each one
of these two historical projects. A situation that makes it more difficult to take a position.
dichotomous, which can degenerate into essentialist positions, or worse yet, Manichean ones, of

1
Segato, Rita. 2018 Dialogues with Jorge Gestoso, regarding Heading to #Clacso 2018, published on youtube.
Unable to access or translate content from external links.
NDIwOTEzNw/

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good and bad. In the initial conjecture of the research project, it starts from
recognize the diversity involved in the diversity of human becoming that we are,
in the diversity of institutional arrangements, in the diversity of mental maps with the
that we guide the action. In fact, this is the central purpose of the project, to see how
from three educational, territorial, socio-historical contexts the progress is made
research and innovation, and how both of these activities of production and use of
knowledge foster the realization of the communal. The academic programs
considered for the research are: a) The Master's in Social Innovations in
Education (UNIMINUTO), b) The Pedagogies of Mother Earth (UdeA), c) The
Entrepreneurship and Business Innovation Program (U.T.P). Conjecture that
demand to clarify the concepts of community, communal, communal, common.

Before we address these concepts, a brief epistemological consideration.

We gather two aphorisms from Gregory Bateson (1980), the map is not the same as the territory.
and the word is not the thing named. However, our habitat constitutes it.
our words (Heidegger), we live in and through metaphors (Johnson, M. and
Lakoff, G. 1980), from language use we build the consensuses that promote the
consensual action (Maturana, 1991). Hence the need for considerations
concepts that are developed below, but not forgetting that one thing is the map and
another the territory, for one thing is the word and another the thing named. That there exists a
vital tension between thought and life, between theory and practice, between the world of
science and the world of life.

The concept of community.

Given that the research questions the research and innovation that promotes
the realization of the communal requires moving towards an approach to
concept of community. While the approaches made to it are relevant
concept from the macrosocial and political perspective as Anderson (1993) does in
his work Imagined Communities, focused on the problem of nationalism, as
imagined political community. The realization of the communal is conceived more from the

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emergency and realization at the local level, as studied and documented by Escobar (2016) in
his studies and commitment to the communities of the Colombian Pacific. Or how
they express the works of Freire (1971), Fals Borda (1998), and Alfonso Torres (2013)
around popular education and social movements.

For the project, it is necessary to have a macro context, such as those of

national communities, trade union communities, business communities, civic communities; other

associated with the field of research and innovation activities, such as the
academic communities, learning communities, invisible schools; and,
finally, one that specifies the concept of the communal, of the communities, as
neighboring communities, ethnic communities, popular communities, rural or popular.

1.1 The concept of community in the social sciences.

Torres (2013) points out that the community is a problematic field for the
social research. Both due to its recurrence in social thought, and because of the
social expressions of resistance and utopia that are woven in practice and in the world
of the ideas. In the text, Torres goes through the concepts of community in the
modern sociological tradition (Tommies, 1947; Weber, 1944; Simmel, 2002;
Durkheim, 1970) and the controversial positions of liberalism and communitarianism
around the community. In this book, Torres also refers to the gaze and
critiques of the concept made by sociologists like Bauman (2003a, 2003b), Toureine
(1997), Lash (2001), Maffesoli (1990), within the controversies between modernity and
postmodernity. Contrast this part of the book with the claim it makes about the
community as a model of life and as a movement in Latin America, which is
expressed in indigenous movements, in urban popular communities, in
expressions like those of the Zapatista movement, among so many expressions of the
community-based, as an expression of resistance and struggle against neoliberal domination and the

extractivism (Zibechi, 2006).

In Torres's book, the tension between the two historical projects is implicit.
the historical project of things, the project of capital, and the historical project of

4
link, of the bonds between people, of the community of good living. And, it also
find the implicit tension between map and territory, between name and named thing.
The tension between the lifeworld and the world of social science. In relation to this
latest tension, we have those approaches to the concept of community from the
social sciences, in relation to the social-technical institutions and devices
of capitalist society. But, we also find those approaches
associated with learning processes, social practices, ways of knowing and
to live.

The concept of community in the social sciences emerges alongside the concepts that
These sciences develop to think about the social. As Giddens points out (1994),
modern social science arises with capitalism and arises to account for the
institutions characteristic of such a historical moment. Thus, the concept of nation is conceived

as an imagined community (Anderson, 1993), united around a language, a

territory, an ideology. In Latin America, such imagery was constructed on the persistence
of colonial power. In such a way that the Latin American nation arises with the imaginaries
from the enlightened reason, the ideals of the motherland, with a single language, Spanish,
one single religion, the Catholic one, one single race, the white one. Thus, the experience endures.

Colonial, the process of decolonization occurs but with the persistence of coloniality.
of power, of knowledge and of being (Castro-Gómez & Grosfoguel, 2007).

From a political perspective, the concept of community will be different if viewed from
the perspective of liberalism, where the individual’s imagination prevails, or if one looks at him
from the perspectives of communitarianism, where the search for utopia is privileged.
In both cases, what is at stake is the way in which the realization of the
aspirations of modernity, with all its contradictions. Among them the
emerging from the homogenizing pretension of nation-states and the survival
and the emergence of ethnic and social groups that resist such claims. What
places the issue of minorities at the center of the discussion.

The modern city, the modern means of communication and transport, the
growing urbanization and industrialization were accompanied by the emergence of
new ways of living and being in the city. From the neighborhood, from the place loaded with

5
sense passes to the spaces of individuals, anomie, and anonymity as it
documents the Chicago School (Park, R. 1999; Wirth, L. 1938). In Park's words:

Due to the opportunities it provides to exceptional individuals or

abnormals, the big city tends to display in a massive way to the public eye
all types of humans and traits that would normally be obscured or
suppressed in small communities. The city, in summary, offers everything
the good and the bad that exist in human nature. Is this fact, perhaps, more
than any other, which justifies the point of view that conceives it as a
laboratory in which human nature and social processes can
study in a more convenient way (Park, R. 1915: 612).

For the case of our research, it is particularly relevant to take into account the
urbanization and migration processes that occur in the country, especially those associated
to the period of violence and the subsequent processes of internal armed conflict.
Where the countryside migrates to the city, it is reconfigured in the lot of the popular neighborhood, or in

the invasion lands. The neighborhood, the block acquire diverse meanings according to the
inhabitants of the place. We can say that the city is a reflection of the polyphony and
diversity of the nation. That despite living more than five hundred years trying to
imposing a unique view of the world, it has had to be recognized with the Constitution of
91 that our strength is our pluriversality.

That the approach to research and innovation in urban communities can

to be done from a perspective of functionalism, as it will predominate in the
studies of the sixties, more concerned with marginality and anomie than with
integral human development or from a critical emancipatory perspective as it
it claims in the new approaches characteristic of critical social science, the
decolonial thinking, participatory action research inheriting the proposals
from Fals Borda and Paulo Freire.

1.2 The concepts of community in the fields of research and innovation.

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The concepts of community related to the fields of research and innovation are
they draw from the contributions of social sciences. They start from the institutional context,

normative and conceptual developed by these sciences in the contexts of

modernity. Starting from the institutions of the contemporary world
associated with the provision of knowledge in society. Among them is the university, which
as Fuller (2003) points out, it is social innovation whose purpose is the provision of
knowledge of universal validity. Naturally, Fuller refers to the university
Humboldtiana, the research university, which is characterized today according to
their contributions of new knowledge (Nobel prizes received, impact indicators and
citation of your publications, the patents received, etc.). Conception of university
today torn by the tension between publishing and not publishing, given the pressures for
patent and manage knowledge, by promoting university spin-offs,
applications of scientific knowledge. This has generated pressures on the
university model, on the conception of research and innovation that is
they move in the speeches and courses that these institutions are taking in the 21st century.

Gibbon et al. (1994) was one of the first to highlight this tension in the
approaches in use in research, when the transition of the
research mode one to research mode two. The transition of research
guided by the principles and values of the Humboldtian university, directed by
the universality and communalism in science, directed by the valuation of
knowledge, now directed by the principles and values of a guided research
to innovation and value addition, to private use, to profit. The first way
disciplinary, based on university autonomy and academic communities, the
mode two, or research in contexts of user-centered application and its
needs, which modifies the validation criteria, in some way. To the
previously, a new perspective starts to be added to the research, mode three of
research (Acosta, W. 2016). A community-centered research, in the
solution to their problems.

Related to the above, we have the concept of scientific community, of colleges.

invisibles. This has been addressed from the history and philosophy of science, in the

7
Anglo-Saxon perspective, and from the studies of science, technology, and society in a
more Ibero-American perspective. The field of social studies of science has already
it has a network of researchers in the country, they are largely heirs
of Latin American thought on science and technology, and of the first generation of
scholars on the subject in the country. Part of the studied topics are those related
with the relationships between science and society, between techno-scientific models and
development, the tension between innovation and research.

The tension between research and innovation is another way to draw attention to
whether the country should focus on basic research or applied research.
Discussion that has been declared Byzantine. What often happens is that it
give what PauloKreimer cited by Pérez (2016) called "applicable knowledge not
applied-CANE, product of the disarticulation between the accumulation model
economic and the social use of knowledge. This makes it necessary to ask oneself more
Good for the institutional designs for the provision of knowledge that the country,
regions and communities demand for their development. Asking, how do we
We asked in this research about what the attributes of the research would be.
and the innovation that foster the emergence of the communal.

An answer to such a question is by no means a simple answer. For, if

we accept the diagnosis put forward by Rita Segato, which is mentioned at the beginning of this

written, according to which we all have one foot in each of the two projects
historical, the world of things and the world of social bonds, affections, the
communal, we have to recognize that research and innovation will be
also impregnated by the value system of each of these visions of
world. In addition, if we consider what Habermas (1982) proposed in
relationship with science and interest, one should consider the relationship of the projects
historical with technical interest (empirical-analytical sciences), practical interest
(historical-hermeneutic sciences) and the emancipatory interest (orientational sciences)
criticism), the situation becomes more complex and demands to be addressed in its complexity.

For the above reasons, the relevance of concepts such as learning communities
applied both to the business field (Nonaka and Takeuchi, 1999) and to education

8
(Elboj, [Link] al. 2002), jumps out at you. This concept applies to all types of
learning communities in very diverse contexts (companies, institutions
educational, social organizations, etc.). Concept usually associated with
approaches on how we learn and how we learn with others, as it
the contributions of Harvard's Zero Project (Gardner, Perkins) stand out. To which we can
add the concept of communities of practice (Wenger, 2001), communities that
emerge from sharing certain goals, resources, and ways of doing things
things that use a common language, share experiences and maintain a
cooperative dynamics that stimulates performance in terms of learning and
work.

These concepts and their applications will need to be used in context. Well then
we know that the context of research and innovation in organizations
productive differs from the areas of research and innovation associated with the
problem solving for social organizations and ethnic communities,
popular or neighborhood. Similarly, these two areas are different from the
specific areas of educational organizations. But undoubtedly, in all of them there are
common aspects associated with the way we learn what we beings learn
humans, and the way organizations that mediate our lives learn
common. Part of the interest of this research is precisely to be able to investigate the
research and innovation that fosters the emergence of the communal in the most
various areas of action.

1.3 The concepts of community in the decolonial perspective.

The communal as that place where we live in relation (Escobar, 2016), differs according to
whether they are spaces rooted in tradition or imagined spaces in contexts
typical of modernity. In line with what Augé (1998:21) affirms, 'All the
societies have lived in the imaginary and for the imaginary,” but this is nothing more than
to refer again to the two historical projects, the project of the world of things, the
world of capital, of neoliberalism in its current expression and the world of affections,

9
of ties, solidarities, the world of the communal. In the first, the type of
the prevailing relationships are the I-It relationships, marked by the differences of
power, domination, the exploitation of both nature and human beings,
its expression is extractivism, epistemicides, consumerism. In the second
the Yo-Tú relationships are emphasized, marked by affections, solidarities, the emergence
of the communal, as a place loaded with meaning, its expression is resistance, the
collective construction of life projects marked by the good life and well-being.

In the context of decolonial thinking, the aim is to unveil and become aware of the
perpetuation of the coloniality of power, knowledge, and being in the cultural matrix of
Latin America (Castro-Gómez & Grosfoguel, 2007). A situation that calls for recognition and
reclaim being in its pluriversality, to decolonize knowledge by recognizing the
epistemic diversity, decolonizing power, in resistance against extractivism, the
consumerism and all kinds of exploitation. This has been reflected in both the
emergence of new epistemological, pedagogical, and research perspectives. Thus
the same in the emergence of new social movements, among them those expressed
in the indigenous and Afro-descendant movements, feminisms and expressions
various forms of popular resistance.

In this perspective, we have expressions of the communal focused on relationships.

You-You, in affection, the celebration, the solidarities. Within this perspective, there is a
promotes a break with dichotomies and hegemonic thought. Claiming
concepts like Good Living that are taken from indigenous movements. Similarly
a way begins to take shape what has been called the global south, to indicate
the network of relationships that is woven around the world around these positions
anti-hegemonic, decolonial, in which bets are made for post-development,
against extractivism. As Arturo Escobar points out:

Good Living echoes indigenous ontologies and subordinates objectives.

economic criteria to the principles of human dignity, social justice, and ecology.
more substantive versions of the BV in the Andes reject the linear idea of
progress; they displace the centrality of Western knowledge, privileging the
diversity of knowledge; they recognize the intrinsic value of non-humans

10
 (biocentrism); and adopt a relational conception of all life. The good life
it is not a purely Andean political-cultural project since it is influenced
by critical currents of Western thought and aims to influence the
global debates. The debates about the form it could take in contexts
modern urban areas and in other parts of the world, such as Europe, are
starting. Degrowth and BV could be 'travel companions' in this
effort. (Escobar, 2026:169)

In our research, we aim to delve into these perspectives and

explore the way they influence the approaches to research and the
innovation in contexts marked by the presence of other epistemes, other
cosmogonies. Well, we know that indigenous communities have their own
pedagogies, their own culture serves as the core of their pedagogical framework and
educational. Here, innovation is a return to tradition. Indigenous knowledge is the
place of enunciation and knowledge of the world. Practices such as the minga of the word
they are the expression of such vital approximation, of their ways of being, feeling, and inhabiting the

world. We will surely have to explore how far dialogue is possible

intercultural and inter-epistemic. Without falling into intellectual extractivism.

Perhaps one of the most important challenges from the knowledge perspective is
review the type of questions we are asking in research related to
the evolution of our institutions, culture, and society. How relevant are they?
the knowledge that we produce, circulate, and consume? Social intelligence is
determinant for the Good Living of the regions and the cities. Without taking into account the
the fate of institutions at the national, regional, and local levels, without accounting for the
manifestations of culture and without the appropriate transformations in the system of
education is not possible for a viable society to remain. The territorial dimension of
the abilities to generate, adapt, transform and use knowledge is critical. Today
the use of the concept of knowledge cities and regions is common, but to this
It should be added that above all it is a situated, relevant knowledge.
incorporated and involved in the local culture.

11
A key aspect of this perspective is to guarantee societies the ability to
think for themselves (national, territorial and local), undoubtedly, this requires strategies
important that promote social memory, the construction of identity and the
preservation of history. The archives, the museums, all the mechanisms
cultural identity generators are critical. Not only as sources of research
but as a living heritage. Education is crucial in this process. Today it has been
highlighted how relevant it is for society to recognize the way in which they are taught
the most diverse knowledge, particularly history and geography, the sciences, the
values, the way oral history is recovered, traditions, the course of
institutions, the way purposes and skills are constructed.

The community, the communal, the common.

Although there has been an attempt to impose the concept of a society of individuals, the
A certain aspect of our human condition is that we can only become human beings.
in relationships of coexistence with other human beings, in the three spheres in which such
this relationship usually occurs, as Arendt (1993) well expresses, the world of the
work or domestic life and needs, the world of work or integration
productive, and the world of life or the exercise of citizenship. Experiences and
experiences that are all marked by our ability to live in language,
in conversations with the otherness. Let us remember how for the Romans the
barbarians were all those who did not speak their language. Something that continues in our
Eurocentric imaginaries when we persist in the dichotomy between the wild and the
civilized. Expression of unconscious cultural roots, not static,
changing…like all living culture, like all life always in motion.

Recognizing culture as a home in motion allows us to highlight that basic fact.

through language, we become human as we relate to others
(Maturana, 1991). It highlights, at the same time, that characteristic of the modern era of

growing individualization, in which identity becomes a situation in

permanent negotiation (Giddens, 1995); the relationships between generations are not

12
another thing than the expression of this. The family, gender, sexuality, upbringing, the
work, the party: they are institutions and socially constructed concepts. So that
if one wants to advance in its understanding, one must rethink the simplified way and
hegemonic as facts are sometimes addressed. The richness and should be explored
possibilities of a diatopic epistemology that allows for the simultaneous accounting of
distinct phenomena, relate them and address them in their complexity.

Starting from a thought capable of taking on the challenge of the paradox of the social,
understand the possibilities and limits of logic, but at the same time capable of
to recognize the challenges and difficulties involved in developing new perspectives.
A critical and reflective thought, capable of dealing with contradictory elements, with
enough imagination not to succumb to the difficulties of the method. It is about
encourage the abandonment of the transcendent subject of the Cartesian method to return to being
human, to life, to autobiographical reference. The aim is to confront the dilemma
about whether to speak in the first person or in a hypothetical third person, impersonal in
areas of a supposed objectivity. We want to find the complementarity between the
inductive and deductive approaches with abduction, metaphor, and analogy.

A community shares a common language, it is a condition for the construction of

shared senses and feelings. Share a way to formulate and solve
problems of knowing and being in the world. In summary, it shares a culture, a
cosmovision, ways of thinking and feeling. From the perspective of thought
decolonial we talk about shared feelings and experiences, grouped in the sensing-thinking
individual and collective. The communal is what is shared by the community, what emerges from
to live together and share enough, the essence of the world of interaction that
we share and live.

A risk we will always run is the one of maintaining distinctions marked by the
Eurocentric culture, characteristic of the enlightened reason, marked by its ethnocentrism,
for their vocation of submission both of nature and of others, those who do not
They are part of my close ones. A risk that is reflected when we address the problem.
of the common goods, the problems of environmental degradation. Professor Orstom

13
(1990) makes important contributions to this debate, highlighting the relevance of rethinking
collective action around the management of common goods such as forests, lakes,
etc., concepts currently in use regarding the struggles against extractivism. Concepts that
It also applies to the world of knowledge (Hess and Ostrom, 2007).

The communal as that place we live in relation to (Escobar, 2016), has analogies.
with Maturana's concept of education as transformation in coexistence
(Maturana, 1991), what the authors highlight is the fact of taking responsibility for what
what happens in the interaction with other human beings. A fact that is also highlighted
in the concepts of communities of practice (Wenger, 2001) and of communities of
learning (Elbojet et al. 2002). Communities that will have meaning and purpose
different depending on our vision of the historical project we share, whether that of the tie
social or that of the world of things (Segato, 2018). These considerations are nourished by
our concept of social innovation in education:

We could say that a social innovation in education is that IS

(Social Innovation) that occurs in the educational field in its broadest sense

broadens, changes lives, both of individuals and communities,

whether they are educational, neighborhood, ethnic, or social. A basic characteristic of

social innovation in education is based on the I-You relationship and not on the

relationship I-It. Therefore, it differs from mere ventures and from the

value-driven innovations and market mechanisms. It should

to be an education that manages to overcome obsolescence in education that

Bateson (1980:192) points out, which allows to return to the fabric of life and overcome

the dualisms inherent in modernity, the separation between spirit and

nature, between fact and value, between mind and body. (Plata, 2018)

Thus, the research and innovation that fosters the realization of the communal would have
what will be those that occur within You-I relationships, in that shared vision of a

14
historical project based on bonds of solidarity, conviviality, and spaces of
communication that fosters communion, emergence, and the realization of the communal.
The common, the shared, the loaded with meaning. Without this leading to the
enclosures, exclusions, xenophobia, essentialisms. As it is posed
Touraine (1997) the great risk of the present time is given by homogenization
that promotes globalization which is in step with processes of
local fundamentalisms, with the autonomy of the subject being lost in both cases
individual and collective.

Epilogue.
This first advanced stage in the research has raised the need for
reformulate some of the specific objectives of the project, as well as the sources of
information. In particular, to abandon the reference to academic programs
specific, which allows us in the case of UNIMINUTO a more focused perspective on
the research experiences and innovations that have been generated that provide
possibility of communal realization. The above taken in relation to the
specificities of the research and the transformations experienced by communities
ethnic groups seems more appropriate to us a preliminary exploration that allows us
identify experiences, concepts, and methodologies in use, as well as their results
emergent. Similarly in relation to innovations and entrepreneurship
productive of the urban-business world.

This leads us to delve into the construction of the state of the art, given the profuse
bibliography found on community-based research, the experiences
of social innovations occurring in educational and pedagogical fields, the
complexity that such dynamics entail, in the dialogical relationship between production of
knowledge and the transformations that occur both in communities and among
the researchers who take part in the processes. But at the same time, it leads us to
identify the new sources of co-construction of knowledge, of fruitful dialogue
both with researchers and with communities. These will be the challenges that will be addressed.

for the work plan for the next semester.

15
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