Sistema Regional de Información
en línea para Revistas Científicas de América Latina,
el Caribe, España y Portugal

The present investigation analyzes suicide, the name by which the death that a person gives himself is known, has always been interpreted as an individual act. However, there are sociocultural issues that can define self-destructive action. As a human fact, suicide also has structures and functions that it is impossible to do without and that it is necessary to understand in order to understand the phenomenon itself in a better way. The systematization of information when talking about voluntary mors includes a wide range of data so diverse, but at the same time so enriching, that they are capable of providing a better understanding of suicidal behavior, but even more, of demonstrating that suicide itself is a superstructure. The relevance of the study of suicide for anthropology lies in the fact that it has been abandoned by this science, while this phenomenon is addressed mainly by psychology, psychiatry and sociology. Carrying out an anthropological analysis of voluntary death is very useful to achieve a new and better approach to suicide. Methodologically, the operationalization of categories, concepts and indicators was necessary. An organic and natural review of the information was carried out, creating conceptual, theoretical and analytical frameworks. The fieldwork was focused on obtaining information from two sources: oral (through interviews and life stories); and documentaries (which consisted mainly of posthumous letters).

The present investigation carries out an approach to the conceptualization of Marxist theory in Latin American thought. Marxist analysis in the 1970s was widely recognized within social anthropology. The validity of such theorizing is latent, because the basis of the dialectical explanation, historical materialism, class struggle and the revolution of the proletariat for the subsequent establishment of a new, more inclusive, demanding and just system, is tangible. in the ideas of various thinkers who conceive Latin American identity from the unequal relations established since the arrival of Europeans on the continent. At the methodological level, a documentary analysis was carried out from various sources and Latin American authors who retake the conception of the new forms of social organization, and the need for real independence and development without dependency. The research is of a qualitative approach, the type of research is descriptive and analytical, use has been made of the analysis and interpretation of the theories put forward by Latin American scholars and their adequacy of Marxist theories, through which it will be possible to analyze if America Latina still conforms to a specific unit from the various edges. The research is important because it is a look towards the south from the epistemic advances and the creation of own critical thinking on the occasion ofthe Bicentennial of the Independence of Central America.

This essay reflects on the significant contributions of the use of the technique of informal conversations to address gender violence and masculinities. The reflections are oriented to the ethnographic notes of the field work lived in the Honduran Moskitia and embodied in a Campo Diary. The essay summarizes the experiences of three moments: First, in the interaction, coexistence and social life in the community, achieving participatory involvement in the daily life of the places visited. The second moment rescues the participation in the collective processes of the women’s grassroots organization where the supervised professional practice was carried out. Finally, it rescues the participation of a “Diagnosis on the situation of gender violence in Moskitia” where a work team was formed with a specialist in the matter. In conclusion, the technique of informal conversations provides a contribution to the researcher when applied in ethnographic contexts, it introduces us to the community, especially when working on issues related to gender and masculinity processes.

The present investigation analyzes the life strategies of the families that live in the Laguna de Moyuá, with an approach to social relations. Life strategies were analyzed to understand the rural culture that prevails in the study area. The research is of an ethnographic nature, under the interpretative paradigm, with a qualitative approach, field visits were carried out between 2020 - 2022, allowing the description of the context from its environmental, historical, socioeconomic and cultural dimensions. Interviews were conducted with 16 households, current life strategies were analyzed, delving into two representative families of the Moyuá lagoon; the Castro family and the Moreno family. The first family has a multi-active economy, with marked rural-urban migration patterns; the other with a traditional peasant economy. The results of this research is the analysis of both economies and their social relations, finding reciprocities in their different expressions. Finally, conflict situations are interpreted as limiting life strategies, such as the abuse of common resources, cattle rustling, labor and other types of negative reciprocities that affect the strategies themselves. Rural families fi nd themselves in a network of factors that modify their ways of life that respond to the needs of social reproduction.

The Yuman communities of Baja California and California have taken comfort in the word Auka, greeting that these communities have, whose closest meaning would be let the light shine on you; so it has a spiritual and religious condition. From this term, there is a resistance movement against the homogenization and acculturation of these societies, in addition to being a symbol of union with members of cultures different. Auka is also an element to market various products from a cultural element alien to other inhabitants of the Californian region and thus be able to survive the neoliberal development of the region. This word has meanings of asking for help and of being in exile; The expression even shows that even on your own land you can be a stranger waiting for some illumination. It is necessary to recognize these forms of resistance and identity from language and its use to reach an applied intercultural thought, and in this way that society and the anthropologist not only generate empathy for the similarities, but also for the differences. The anthropological gaze cannot only remain within the formal socio spatial delimitations, it has to position itself within conceptual and practical frontiers.

In this photographic ethnographic album we can appreciate the popular festival, in its maximum splendor as part of the identity of the town of Jima, a parish belonging to the province of Azuay. The importance of this photographic record lies in how reciprocity networks are activated among the people who experience these festivities, as is the case of the Carnival Festival. Like, for example: from attending mass, dressing for the celebration, carnival gastronomy and dances with local music, which will make young and old move their feet. In this sense, it is important to approach this context through the visual record, since through these images a whole range of symbolisms that revolve around this festivity can be appreciated. knowledge. The research tries to shed light on the reasons that drive them to mistrust hegemonic discourses and promote theirs of an alternate nature where mythical imaginaries are the basis that sustains their discourse.

In the town of San Francisco Tepojaco, Cuautitlán Izcalli, State of Mexico, there are migrants belonging to the Nahua, Purépecha and Totonaca ethnic groups. Its identity construction occurs in a dynamic and multivalent way, showing that reviewing its systems of belonging is one of the great challenges of supermodernity. This scientific article is the result of an ethnographic analysis carried out on indigenous settlements within the aforementioned town. The processes and practices that they carry out in the new spaces of residence, far from their place of origin, constitute multifaceted and peculiar scenarios in the conformation of their ethnic feeling, which represents a cultural resistance. The results of the research explain that ethnic identities in overmodernity have the characteristic of being ephemeral, changing and indefinite, since they are governed by the anthroposociohistorical context in which they occur. Thus, their systems of belonging are constantly redefined according to the time and place where they are. Derived from this, ethnic migrants who seek to establish themselves in rural-urban transition spaces are aware that they will play ambivalently with the elements that define them depending on the circumstances in which they find themselves. With the field work, the existing paradigms began to be questioned and a look was approached from a sociocultural and more neutral perspective, focusing on the particularities and relativism from the native’s perspective, but without losing the interpretive question that science requires. anthropological. The qualitative interview was also used as a technique to confirm the information provided by the study subjects.

This research explains the knowledge created by various subjects who deny relevant aspects or the entirety of the current coronavirus pandemic. Its study is of vital importance to understand part of the current conflict since it makes visible a contest for the legitimacy of various discourses. This means that the negationist discourse is part of a knowledge system that includes conspiracy theories (CT), which are in dispute with the official-scientific discourses; From the ethnographic exploration it was possible to show how there is a contest of truths between these two poles. The base is based on the research carried out on the Facebook platform as a starting point for the study of conspiracy groups; From them I was able to obtain various transnational interviews and in the process I had the opportunity to extend the investigation towards the practices of conspiratorial denial narratives, since these materialize in the form of protests that are carried out monthly in Mexico City. Ethnography provided multiple knowledge since these social agents allowed me to see that this type of knowledge is not exclusive to subjects belonging to internet groups or groups of protesters, but rather it turned out to be made by “common” people who consume this knowledge. The research tries to shed light on the reasons that drive them to mistrust hegemonic discourses and promote theirs of an alternate nature where mythical imaginaries are the basis that sustains their discourse

The aim of this work is to comparatively address the notions of three Mayan peoples (Tojolabal, Tseltal and Chuj) about the person and their relationship with the environment. The study is based on the demonstration that Tojolabal is a mixed language, the product of contact between Tseltal and Chuj. The motivation to carry out this approach stems from investigating how the linguistic and historical relations between these peoples are reflected in their respective notions of person, without neglecting the environment in which they have developed. Field work was carried out in Tojolabal and Chuj communities of Chiapas and Guatemala to investigate the conceptions about the person, while for the Tseltal, a specialized bibliography on the subject was systematized and analyzed. The comparison proposal was followed based on conceptual axes and thematic units of a Mesoamerican nature. The main results reaffirm that the diversity of the Mayan notions about the person acquires meaning within the unit, and that the historical relations of contact and separation between the Tojolabal, Tseltal and Chuj influenced their conceptions about the souls or interiorities, the notions about the body and the various ways in which they connect with nature. It is concluded that the study of the person cannot be done without the analysis of their connections with the environment.

This article analyses the logic of healing practices from the narrative of ritual specialists. The research focuses on the Mixteca Alta, in the highlands of Oaxaca, Mexico. It contrasts the primordiality of traditional medicine with current sociocultural practices that open the door to the multiplicity of the mixtec world. The stories are known and disseminated because with them, the ritual specialist reaffirms the recognition of their healing and divinatory capacities. Cosmological analogies are woven (with ethnographic support) that combine the richness of the story with the ritual acts that involve balance and instability (emotional and bodily), health and illness, and ideas about good and evil. The text bets on a vernacular intellectuality that supports the core of the ethnographic data. The story of Grandmother Ñu, the “Goddess of traditional medicine”. A ritual agent that faces the skills of the Sun, the Moon, the deer and any inhabitant who is involved in their actions. The research weaves cosmological analogies or analogical figures because the richness of the story is contrasted with the ritual practices that involve balance and instability or the images that encapsulate ideas about health and disease.