This article explores the question: How can the humanities and social sciences become key elements for the implementation of quality STEM (Science, Technology, Engineering, and Mathematics) education, providing students with the competencies required for a sustainable development agenda? To answer this question, the article seeks to (1) understand the elements that are common in STEM education, Education for Sustainable Development (ESD), and Humanities, Arts, and Social Sciences, (2) analyze these relationships in higher education, and (3) evaluate how to integrate them in a classroom. The article presents the experience of a course that explicitly seeks to integrate humanities and social sciences in a STEM-oriented institution of higher education. This discussion will be complemented by the analysis of survey data from two semesters, taken at the beginning and at the end of a course. This will help to discuss how the students shaped their perceptions about these topics and to what extent these perceptions were or were not changed by the course. Finally, the article proposes that the specific analysis of sustainable development goals (SDGs) and their targets are educational tools to help achieve interdisciplinarity in the classroom, but only if we help the students to see the relationship of these SDGs to their own lives and with their own careers.

Imagery-based survey is capable of producing archaeological datasets that complement those collected through field-based survey methods, widening the scope of analysis beyond regions. The Geospatial Platform for Andean Culture, History and Archaeology (GeoPACHA) enables systematic registry of imagery survey data through a ‘federated’ approach. Using GeoPACHA, teams pursue problem-specific research questions through a common data schema and interface that allows for inter-project comparisons, analyses and syntheses. The authors present an overview of the platform's rationale and functionality, as well as a summary of results from the first survey campaign, which was carried out by six projects distributed across the central Andes, five of which are represented here.

Fog oases (lomas) present pockets of verdant vegetation within the arid coastal desert of Andean South America and archaeological excavation within some of the oases has revealed a long history of human exploitation of these landscapes. Yet lomas settlements are under-represented in archaeological datasets due to their tendency to be located in remote inter-valley areas. Here, the authors employ satellite imagery survey to map the locations of anthropogenic surface features along the central Peruvian coast. They observe two categories of archaeological features, large corrals and clustered structures, and document a concentration of settlement features within lomas landscapes that suggests a pre-Hispanic preference for both short- and long-term occupation of these verdant oases.

La historia oficial peruana plantea que el cambio del periodo Prehispánico al Colonial fue tan profundo que reestructuró el espacio andino; sin embargo, la experiencia nos indica que existe una continuidad en el uso de los caminos por los diversos actores que pasan y/o habitan el territorio peruano. En este artículo cuestionamos ¿cómo es posible la sobrevivencia y uso del camino si se supone que cuando los Incas cayeron se derrumbó con ellos su sistema administrativo y por ende su sistema vial? y ¿cuánto de la organización geopolítica y social del Perú colonial y luego del Perú contemporáneo pueden ser explicadas a partir del camino prehispánico? Estas preguntas las abordamos desde una perspectiva de territorio, paisaje y movimiento, los cuales brindan una visión temporal mayor y una escala espacial más amplia. Además, fijándonos en la variación de algunas rutas y trazos, realizamos un análisis diacrónico que nos permite entender la relación de cambio y continuidad que existió a través de la historia en el territorio peruano para, posteriormente, discutir los impactos que ha tenido la construcción de la historia peruana dándole más peso a los cambios que a las continuidades.

In this paper, we examine recently recovered data from two sites belonging to different chronological periods in the Lurin j Valley of the Perúvian central coast. We discuss in a comparative framework how rural elites in the settlements ofLote B \ and Panquilma saw their lives transformed while dealing with the intrusion of the Lima polity and the Inkas, respectively. Each site presents evidence of at least two sets of ritual and feasting activities, one in domestic contexts and another associated with monumental architecture. We propose that in both cases the rural elites of these two sites implemented a set of mutually constituted strategies when dealing with outside political influence. These strategies were oriented upwards to deal with changes at the regional level as well as downwards to maintain their privileged position in their own communities during moments of change. These parallel strategies were developed through a complex interplay of economics, ideology, and public prestige available to the elites. In the case of Lote B, the rural elites acquired economic power, consolidating a loose level of leadership by sacrificing part of their public prestige. At Panquilma, we find evidence for the existence of rural elites with a solid economic position who were compelled to search for legitimization and prestige in the local realm rather than by participating in a new and larger economic system.

Los estudios sobre patrimonio, durante los últimos años, han insistido en una versión dicotómica en la que la gestión del patrimonio cultural por parte del Estado y la voluntad de las comunidades son contradictorias. Esta concibe al patrimonio cultural como un objeto-discurso, usado con fines hegemónicos, y no como la materialización de las relaciones sociales existentes, por lo que fallan al verlo como un proceso. En este artículo utilizaremos el caso del Qhapaq Ñan para ilustrar esta discusión conceptual subyacente a la gestión del patrimonio cultural. Discutiremos cómo recientes publicaciones académicas discuten el tema del Qhapaq Ñan desde la perspectiva de un discurso creado por el Estado que permite a sus autores reclamar, consciente o inconscientemente, ser los interlocutores de las comunidades. Luego, discutiremos una concepción de patrimonio como espacio de negociación social que antecede a los discursos oficiales; y, finalmente, proponemos que la gestión del Qhapaq Ñan debe ser entendida como la necesidad de garantizar la participación democrática de todos los actores involucrados, sin imponer visiones -como académicos o gestores patrimoniales-, dejando a los actores tener su propia voz. Así, el Qhapaq Ñan podrá convertirse en un espacio dinámico que facilite la recomposición social y la democratización orientado a políticas de cogestión del mismo.