A discussão a seguir partiu das reflexões a respeito do desenvolvimento capitalista e a constituição das propostas atuais da economia solidária, que podem ser caracterizadas como uma forma de organização produtiva com autogestão, democracia participativa, sustentabilidade ambiental e promovem uma nova sociabilidade entre os sujeitos envolvidos. Os estudos são oriundos de investigações bibliográficas, bem como pesquisa de campo em experimento de economia solidária no meio rural na região noroeste do Paraná. Os resultados da observação, análises e interpretações indicam novas perspectivas, a partir da propriedade coletiva, para o enfrentamento das contradições oriundas do desenvolvimento capitalista.

In theoretical and empirical terms, the climate change is seen in the current study as a set of themes containing the perspective of "coming to occur in a near future". However, thinking about the Island State of Tuvalu as a possible illustrative example of the direct occurrence of climate change adds a new analytical perspective to the existing literature, because the inversion from "coming to occur" to "is occurring" may change the resolution focus and give visibility to the affected ones. The aim of the current study is to reflect about the Tuvaluan climate change case based on literature review and documentary research and anchored on Political Theory and Sociology authors who use citizenship, human rights and sovereignty as research themes. It is concluded that Tuvalu illustrates the understanding of climate change and is a probable case of "non-future" for the unassisted ones.

This paper looks at the complex history of youth movements in twentieth-century China in order to investigate the connection (one I find problematic) between, on the one hand, the indisputable and massive presence of young people in political events and, on the other, the inscription and justification of the political significance of these events under the category of "youth." I analyze three cases in the long history of Chinese student activism—May Fourth 1919, the initial phase of the Cultural Revolution in 1966-67, and the Beijing spring of 1989—to pursue precisely the question of whether in these movements of young people, "youth" was a category of politics, or, to put it differently, whether the political significance of these events was at least in part expressed and realized through the signifier "youth." By doing so, I disarticulate the seemingly "natural" connection between political activism of young people and the framing of that activism in terms of "youth."

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This essay questions how we can interrogate the emergence of politics, specifically student politics, without reducing it to the manifestation of an established social category (in this case “students”). By examining the case of Beijing University during the May Fourth movement (the first instance of student activism in modern China), I show how, before 1919, “students” and “university” did not come into being as stable and circumscribed positions to be occupied but were instead both produced because of and through the practices and the struggles of those years. A series of contingencies but also of precise intellectual choices had made the physical boundaries of the university porous and the ritual identity of its community open to contention. In the May Fourth years, the students explored and expanded the fragmentation of the communitarian bond by stating and living a radical refusal not only of disciplinary rules but also of basic rites of courtesy and belonging. In this sense, the analysis of everyday life of students at Beijing University shows not only that sociological categories or communitarian identities are no guarantee of politics, but also that politics among students can exist only by challenging the bond signified by the very category of students. This analysis also provides an insight into how we should reconceptualize our understanding of politics beyond what are usually recognized as political moments (demonstrations, parades, elections). In the case of May Fourth Beida, politics can best be seen as deployed in daily life, fragmented in the gestures and movements of individuals and their interaction and production of organizations. It was precisely by challenging the distinctions between the cultural and the political, the intellectual and the quotidian, that student activists struggled over what a “student” and a “university” could be.