Residents of Ñuñoa, Puente Alto, and Peñalolén have witnessed their mayors confronting individuals misusing public spaces, with some even wearing bulletproof vests to assert their presence. This situation has sparked discussions reminiscent of the 1990s, when vagrancy was still criminalized.

President-elect José A. Kast has appointed Patricio Dussaillant—a close collaborator and advisor of the Republican Party—as the president of the National Television board, a decision that has sparked controversy due to his public questioning of scientific evidence regarding climate change (...) he has openly challenged the existence of human-induced global warming in public statements, replicating the denialist discourse that Trump has championed in the U.S.

The Rural Women Program has enabled women in rural areas to gain access to their own resources, expanding their decision-making authority and autonomy regarding their life paths. This principle represents a concrete transformation horizon for each group of participating women, leading to significant changes in their everyday living environments.

The Haitian Community in Chile and the National Network of Migrant and Pro-Migrant Organizations have stated that no one asked them. They have no records of missing children within their community. They view the leak of the reserved pre-report from the Comptroller’s Office —which sparked the public crisis— as a political maneuver. This is a serious accusation that deserves to be investigated with the same seriousness as child trafficking.

A compromise solution is necessary, meaning an agreement that entails concessions from involved parties aimed at common good. Compromise contrasts with intransigence—or a rigid adherence to “pure” principles—where no concessions are accepted, and differs from consensus in that the latter doesn't require concessions for its existence.

This discussion assumes even greater importance following President José Antonio Kast's announcement to push for reforms to the Indigenous Law. It is difficult not to see a connection between these two debates. The Indigenous Law and the Lafkenche Law are two of the main instruments for recognizing rights for indigenous peoples in Chile, and today both are under scrutiny.

When Friedman claims that governments should not set economic priorities because 'they are not some sort of benevolent deity,' he denies the essential function of the state as a guarantor of the common good and a reducer of inequalities. His vision of a society where citizens choose between providers of legal systems like one would choose a telecommunications company is, as Slobodian points out, a literary fantasy, not a serious proposal for social organization.

"Yet, Heidegger offers a way out by reminding us that danger is also the condition for the 'salvific' (das Rettende): 'Where there is danger, that which saves also grows' (...) The salvific is not a technological solution. Rather, it consists in the opportunity to rethink our relationship with technology in a non-instrumental way, regaining critical distance."

When the call for peace is disconnected from its material causes, the term loses its meaning, becoming an empty signifier stripped of substance, much like the overused concepts of "freedom" or "democracy" today. Screaming for "peace" in the abstract, without pointing fingers at imperialism and the global logic of accumulation that thrives on war, is not neutrality; at best, it’s naivety, and at worst, it’s discursive complicity.

The enemy of the Mapuche cause includes all capitalist investments in Wallmapu, especially forestry companies that uphold the largest system of property usurpation against the communities, primarily affecting those with a historical project for rearticulating communities and broader territorial spaces for the genuine composition of the Mapuche Nation.