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through both personal networks and social media, numbered between fifteen and twenty young Mapuche living in Santiago following their or their families’ migration, and who were often of mixed origin ( mestizo , indigenous and non-indigenous). In 2018, they included university students, visual, theatre and musical artists, and artisans, all of them politically engaged in different ways in indigenous activism. For one year, we worked together exploring several concerns that the group found compelling. Historical documents
ability of social imagination to inhabit various localities simultaneously via cross-border social media can even strengthen the local; the local can be projected across borders, creating an arena in which people acquire greater ‘capacity to aspire’. This virtual mobility, a radical disruption of the colonial division of space, allows for new forms of cross-border mobilisation. The power of imagination empowers subaltern groups, helping them to reinterpret the borders imposed by the time-spaces of polity regimes. Such is the complex reaction when borders move according
right track or not. For instance, one fellow researcher asked me: ‘Do the students think about the ethics involved in retrieving their data from social media?’, and, when I answered that I had not experienced any concerns, replied ‘That’s interesting; why do you think that is?’, thus immediately accepting my first answer as if simply a truth. I had no second answer, only an odd feeling that was a mixture of simultaneous pride and shame – pride that I had been addressed as a professional witness who could answer questions like that; shame because I felt that answering
adolescents belonging to ethnic minorities in Germany are being confronted with differing modes of police controlling than others that do not. 3 Other details from the report show that there was no collusion in social media (as previously assumed), that the ready