The severe economic and socio-political crises, natural disasters, the ongoing pandemic with its mutations, and the risks of global impact from climate change and ongoing wars—both of anthropogenic origin—demonstrate the urgent need to highlight alternative value systems. The alliances being forged by major powers are giving rise to multipolarities, such as Russia-China-India. The UK is backtracking on its intention to leave the EU due to the need to strengthen itself to negotiate and confront the financial and inflationary crisis and the demands on the healthcare system as a bloc. Add to this the Ukraine-Russia conflict, which is impacting global commodity trade. Meanwhile, African nations are becoming more cohesive, while Latin America remains fragmented, Mujica noted in an interview with ELAG 2021. We ask: What realities does our region face that hinder social and political cohesion?

In Latin America and the Caribbean, we live with imported value systems. Strasser applies the incorporating adjective: The cultural matrices of Latin America reside in popular narratives, embodied in popular culture, in the neighborhood, the Afro, the indigenous, and dissident sexualities that give skin and soul to concepts such as democracy, development, institutions, freedom, and human rights. These are concepts devoid of meaning in LAC, since Modernity as an ideological project reached us in the European style. The Spanish colonial legacy excluded popular narratives of the benefits of Modernity. The decoloniality of popular cultural matrices only reaches as far as legal nominalism. They are stated, but not pronounced. Barbero speaks of non-contemporary modernity, insofar as the originality of popular culture should not be understood as backwardness, but as a "key to explaining cultural difference." (p.174). This implies understanding the concepts of popular culture-mass culture and nation-state in a dichotomous way. The first as the "political discovery of the multitude," or the popular as an agent of political identity that opposes the industrial mass culture (in the Frankfurtian sense); the second, as a discontinuity between the construction of a political project that in Latin America responds to the exclusion of the Afro, the indigenous, and everything that embodied the non-white. These exclusions, or anthropological denial, are an active part of an assertion that warns us of the condition of being colonized?, Ighina 2012. Reflected in the growing poverty of 100.000.000 people, not visible in the percentages, these are real figures of poor and indigent people that increased between 1980 and 1999 in the LAC region, and between 1997-2000 went from 204 to 211 million people. With the pandemic, the figures projected by ECLAC in 2020 indicate a setback of 12 years in poverty and 20 years in extreme poverty, verifiable in the shantytowns on the outskirts of urban centers and rural areas of the Region. Paying the historical debt to the sectors excluded from the nation-building processes in Latin America implies revaluing the popular. Western-centrism is challenged by new multicultural realities, De Souza Santos 2005. What would the new cultural realities be if we returned to the perspective of the ancient pre-Hispanic inhabitants? The fateful year 1492 brings together two rationalities in America: the Western rationality of Europeans, centered on being, on the entity, on the thing, and the indigenous rationality, centered on being, on the home, on the habitat (Kusch). Dussel calls it a clash, because of everything that followed: dispossession of territories, forced labor, struggles, diseases, rapes, massacres. All experiences that generate collective traumas: in addition to religious and political persecution, racism, gender violence, class neurosis, wars, plagues, famines, and natural disasters, produce a great emotional and somatic overload due to the serious risk of death.

For millennia, the human species has survived these kinds of terrifying experiences. As historical beings, the experiences of parents undoubtedly influence their children, going beyond the idea of ​​psychic transference or even parental identification (Abraham & Torok, 1973). Human experiences are embedded in the ancestral DNA of every human being today. We are not separated from our history by chronological time. There is an interpretation of the inheritance of pain that invites us to study the subjective, the possible effects of collective traumas beginning with the Conquest of 1492. This includes the psychoanalysis that accompanied Sigmund Freud in the post-war period of 1918 (Beyond the Pleasure Principle, 1921), as well as contemporary authors such as Stephen Porges, who developed the Polyvagal Theory (Porges, 1995), and Peter Levine, creator of the Somatic Experiencing method for trauma treatment (In an Unspoken Voice, 2013).

A dilemma arises: traumatized culture constantly recreates, like a film, the collective defense mechanisms against pain and horror, demanding division, fragmentation, hyper-intellectualism, and emotional dissociation. Our societies, plagued by the scourges of crime, drug trafficking, economic crises, and social violence, challenge us. The layers of unprocessed collective, systemic, and individual trauma that lie within us all restrict our capacity to create, relate to one another, think, and propose healthy societies and institutional structures.

These traumas may stem from the phantom explained by those who see America as something alien and "barbaric," unintelligible, hostile, and irreducible (Esposto and Holas, 2008: 7). Kusch helps us understand this, stating that our Latin American countries were created on fear. While many inhabitants of this continent have integrated into Hispanic culture, many others resist assimilation. Among those who, wishing to integrate into the Eurocentric lifestyle, are looked down upon for their ethnic traits and cultural practices, the continuity of this unintelligible interpretation of the "non-white" is evident. This invites us to study the collective traumas that persist, with a historical and social foundation. All of this—the dichotomy alluded to by Barbero, the rationales explained by Kusch—challenges academia to foster policies and structures that respect regional anthropological diversity. The resistance embodied by social movements, descendants of indigenous peoples, Afro-descendants, and peasants fighting for their land, find a common denominator in this GT: they all resist living subordinated to a hegemonic culture, a latent legacy of coloniality.

In this Working Group, we will address subjectivities, along with territoriality, in both rural and urban contexts. All actions, both research and outreach, are open to dialogue among various countries regarding knowledge and practices (10). Each institution or team will be at the service of others, "weaving threads to create a regional fabric": developing regional maps of common problems, experienced approaches, and designing possible solutions to the issues that unite us. The subjectivities we will address to explain the culture of the Americas, based on the observation of lived experience and setting aside European categories (Kusch), are organized around three core aspects: philosophy and history, anthropology, and sociology, with diverse forms of expression. Territorial grounding represents a fourth dimension: habitat, central to the Indigenous worldview. We include the Ethics of Care, Peacebuilding, and Social Love, given that we will be addressing controversial topics and revealing collective traumas, conflicts, and resentments. In Boff's concept of essential care, we find an invitation to shift from the colonialist paradigm to a paradigm of care, integrating care for all species, empathy, and respect for vital tenderness and essential touch; it includes the possibility of revising stereotypes. From this new perspective, we can redefine our relationship with all of creation. The American philosopher Carol Gilligan also explains the ethics of care as an orientation available to every human being. Leonardo Boff (2002) reveals its ontological dimension, characteristic of both men and women.

Speaking of "Exodus" in this Working Group has at least three connotations: first, leaving academia and knowledge production; second, leaving cultural frameworks in opposition to the hegemonic culture. This means moving from the periphery to the center, whether in rural areas or in urban-peripheral neighborhoods. From history and prehistory, we aim to contribute to the collective understanding of non-European identities. We want to study the legacies of the collective trauma of conquest and colonization. We will conduct studies and map the problems raised by the social movements articulated here: those of peasants, Indigenous peoples, and Afro-descendants.

We will prepare existing and new studies produced and adapted for documentaries and audiovisuals, friendly to citizens of different ages and languages ​​of LAC. The Dominican Brotherhood Foundation and Koinonia of Brazil join this GT to help demystify those fears, or suspicions (Kusch), of the multiplicity of cultural expressions, marronage and mulatto culture. To influence the collective imagination together with radio and television partners, and using virtual channels. In urban spaces we will review symbols that maintain colonization in the "gerund" (a verb meaning "in progress"), that which nourishes the collective imagination, from structures, museums, parks and squares, among others. We will contribute input for a public policy for a decolonized public space, and we will also look for other ways to celebrate anniversaries, such as the March of the Drums of Santiago del Estero. The middle classes in our countries surrender to imported technology, they adore it, they fetishize it, while they fear the "new" technology. barbarism (Kusch), represented by the indigenous world, who resist from the peripheries, marginalized to the slums. We will study the demands of the peasant social movement, in order to give territorial anchoring to our democracies that are deaf to many demands. Many expect decolonization in the present and even in the narrative of the past. A transfer of knowledge that can permeate state structures requires fostering articulation between sectors. The PPGA Program -Participatory Planning and Associated Management- of FLACSO Argentina, in network with several LAC countries, synergizes in this GT to reflect on the role of the Academy in the "exodus" proposal. Since the PPGA Program promotes a practice situated in territories, anchored in the cultures of our south, we recognize our idiosyncrasies, it challenges us to question the hegemonic epistemology, not in academia, but with popular participation as a precondition to think of solutions to these complex everyday problems. From the perspective of Postcolonial Studies we will focus on the historical relations of power, domination and practices of imperialism and colonialism in the modern period. In this sense, our Working Group will address the representations of colonialism and decolonization, neocolonialism, nationalism and diasporic experiences, in order to understand the actors in their daily interactions. Thus, we will pay attention to colonial and postcolonial constructions, analyzing interdisciplinary theories and ideological practices around a set of historical and current themes from our Latin American and Caribbean regions. It is known that postcolonial studies were forged within the framework of significant internal differences, so it is not the space where methodological coherence or a consensual policy is intended to be achieved, even though its theoretical matrices oscillate between Marxism and poststructuralism. However, postcolonialism is a powerful weapon for understanding and transforming spaces, and especially territories. They will support this effort to recover the ancestral knowledge and territories of pre-Hispanic peoples, whose worldviews, still latent in the peripheries, are in danger of extinction. Social movements of peasants, such as the Dominican Peasant Movement, who fight for their lands, require studies that show the seriousness of the situation that affects them. Their knowledge and cultural ethos, rooted in their habitat, have the potential to halt the escalating destruction of planetary ecosystems, if they find their active and leading role in our societies. We will contribute to a planned reconfiguration of subjectivities and citizenships; the dynamic will be to weave ourselves together between countries: 1-Multidisciplinary Table of HISTORY and Systemic Studies: 1.1 Anchoring Pre-history of Abya Yala, 1.2 Method of analysis of History, inclusive of native peoples. 2. Afro-Latinidad: In the Dominican Republic and Brazil, for now, to create a mosaic with a regional vision of challenges and achievements. 2.2 Koinonia, Brazil: studies rural and urban black communities. 2.3 Build research base for regional map. 2.4 Introduce the multicultural perspective into the educational system in the Dominican Republic and Colombia (incubator). To help us find ways to embrace our Afro-Latin identity in this region. 3-Create an articulation space with MPPGA. 4-TERRITORIALITY: 4.1 Ext. University students, we will support food sustainability in Haiti. 4.3 Recognize other paradigms of caring for the earth. GT 4.4 Rethinking the decolonized Public Space: 4.5 Public festivals can weave us together at a regional level.