Against the backdrop of a world in crisis that plays as the stage of the ontological turn and political ontology, and based on long-term research on Colombia’s Andean southwest indigenous politics, this article critically assesses political ontologýs claims to the powers of difference. Following Wolin, Mouffe, and Laval and Dardot, it presents a notion of the political that takes into account the passionate, educational and transformative aspects of indigenous political praxis and engagements with commonality. The analysis of Eduardo Viveiros de Castro’s ontological multinaturalism, Mario Blaser’s critique of modernity and Reason, and Arturo Escobar’s ontological political practice points at three interconnected problems: the persistent appeal to binary thinking; the making of relativism anew; and the problem regarding the dialogue and knowledge exchange between the ethnographer and the ethnographic subject. Recapturing the political is a way to engage complex and entangled political histories and experiences of democratization in which indigenous peoples emerge as bearers of the political. The feminist concept of situated knowledges is presented as an alternative to deal with knowledge partiality, self-reflexivity, political solidarity, and collaboration.

在世界处于本体论转向和政治本体论阶段的危机世界的背景下，基于对哥伦比亚安第斯西南西南土著政治的长期研究，本文对政治本体论对差异性权力的主张进行了批判性的评估。继沃林（Wolin），穆菲（Mouffe）以及拉瓦尔（Laval）和达多（Dartdot）之后，它提出了一种政治概念，其中考虑到了土著政治实践的热情，教育和变革性方面以及具有共同点的交往。对爱德华多·比韦罗罗斯·德卡斯特罗的本体论多元自然主义，马里奥·布拉瑟对现代性和理性的批判以及阿图罗·埃斯科巴尔的本体论政治实践的分析指出了三个相互关联的问题：对二元思维的持久吸引力；重新建立相对主义；以及民族志专家与民族志学科之间的对话和知识交流问题。重新夺回政治是一种参与复杂而纠结的政治历史和民主化经验的方式，在这种历史中，土著人民成为政治的载体。提出了情境知识的女权主义概念，作为处理知识偏爱，自我反省，政治团结和协作的替代方案。