In this text I seek to reflect on how I adapted digital ethnography for my fieldwork with Mexican amateur and semi-professional digital athletes. Although we have a vast literature on research processes mediated by digital technologies, much of this academic production is in English and there are few cases in which we can think of situations and experiences of Mexican users. The text addresses the problem of putting the body and making a presence in the process of construction of the ethnographic field. One of the hypotheses that guided the work is that the notion of value in the process of becoming a digital athlete is associated with the way in which failure is re-signified in the learning curve that Mexican players go through.

Durante las fiestas religiosas en las regiones de Teotihuacán y Texcoco, al noreste de la Ciudad de México, la gente “baila para el santo”, a menudo para cumplir una promesa hecha en una súplica de curación o en agradecimiento por un favor recibido. Con base en el trabajo de campo realizado entre 2011 y 2019, y en entrevistas en línea y el seguimiento de las publicaciones en Facebook en 2020 y principios de 2021, en este artículo exploramos el impacto del coronavirus en las danzas devocionales ejecutadas en el contexto de las fiestas religiosas. En particular, examinamos los casos de nuevas prácticas adoptadas durante el confinamiento. A partir del concepto de Jeremy Stolow (2005) de “las religiones como medios” mostramos cómo una combinación de medios digitales y presenciales hizo posible que las comunidades católicas locales mantuvieran la relación caracterizada por el principio de do ut des con su santo patrón durante la pandemia, “aunque de forma diferente”. Concluimos planteando varias preguntas relativas al futuro de las danzas devocionales y de las fiestas religiosas en estas regiones, al iniciar el segundo año de las restricciones para mitigar los efectos del covid-19.

The article exposes a progressive somatic learning process aiming at the production of a sensitive body capable of interacting with non-human agents promoted in spiritual practices of New Age and neo-pagan inspiration. Contemporary rituals performed at the archaeological site of Carnac, France, are taken as ethnographic and empirical basis by considering them as sensory learning spaces where participants develop their bodily attention to verify the efficacy of the implemented techniques. The analysis shows that the main elements that compose the applied somatic pedagogy are the learning of an alternative sensory language, the execution of body techniques, the practice of visualization and the incorporation of somatic imaginaries.

Abstract: This text describes and analyzes the processes of exclusion or secondaryization that exist in local studies of traditional medicine with respect to a whole series of health/disease/care/prevention processes that operate in the life of native peoples, despite the fact that most of these processes are included in the uses and customs of these peoples. The main exclusions reviewed refer to epidemiological processes, and especially to maternal mortality, as well as to close violence, childbirth and culturally forced child and youth relationships. It is shown that these studies exclude processes that are part of the native cultures and that generate a partial and distorted vision of their life, which does not allow understanding the current social, cultural and economic rationality of these peoples.

Former Mexican President Felipe Calderón launched the war on drugs in 2006 as a strategy to dismantle vast drug trafficking networks. That war has cost the lives of thousands of people, many of whom are buried in mass graves. By focusing on a single day in the search for bodies, this ethnography describes and analyzes one of the brutal aftereffects of this security strategy. One key topic is the different ways in which actors stake out the rights of the lifeless bodies in these graves, from the mothers who dig into the earth to find treasures to the state apparatus that attempts to control the process.

Since the mid-1990s, Guatemalan newspapers have published photographs of tattooed men identified as mareros. The mobilization of these photographs plays a key role in the socialization of ideas about who these individuals are and what they do, leading to the formation of a public view of crime as a post-war phenomenon. The formation of the aforementioned public gaze, in turn, became a nodal component of a new counterinsurgency in the form of the fight against crime, of which the nota roja operated as one of its rhetorical devices. The discussion I offer focuses on the performance of the two representative newspapers of the genre: Al Día and Nuestro Diario, and is limited to the decade 1996-2005.

Cinematic realism is fed by reality to reflect on it. It is distinguished from traditional documentaries because it does not claim to be objective. Werner Herzog has made more than 50 realism films, and among them are found a series of portraits of extraordinary characters. This text examines two of these: Meeting Gorbachev and Nomad: In the Footsteps of Bruce Chatwin. Both films seek to tell a biographical story that has implications for the present. This study sets out to reflect on the ways of remembering, on the interview, and on performance in cinematic realism. The study is divided into parts of rhetoric –arguments, arrangement, and figures of speech– to see how these stories are shaped by the German filmmaker.

This work analyzes the political-educational project of the Universidad Pueblo in Guerrero state during the 1970s. Using the ideas of Walter Benjamin and Reinhart Koselleck, we argue that this project can be understood as a common space of experience articulated through political ideas, educational practices, and student movements in the recollections of professors and students. We suggest that the diverse layers of historical experience of teacher-training professors is a catalyst sparking off today, giving origin to one of the most contradictory and interesting practices in popular higher education in Mexico in the 20th century. This research is supported by in-depth interviews in 2018 and 2019 in Acapulco and Chilpancingo in Guerrero state.

In this article we examine a rumor that claimed that governmental sanitization measures against the coronavirus are actually strategies to infect the population and eliminate it. This rumor circulated in various regions of Mexico, generating multiple community protests. This study separates itself from an approach that condemns rumor and conspiracy theories for being false, and takes into account that these phenomena help provide an understanding of what is considered plausible or not in a certain context. We present the versions that circulated in San Antonio de la Cal, Oaxaca, as well as narrative elements that confer plausibility and implausibility. The study is based primarily on an analysis of conversations generated on Facebook and personal interviews. It shows that the rumor was connected to conspiracy narratives and local accounts that discussed a lack of confidence in the authorities. Furthermore, its political use by groups opposing the authorities is examined.

In the forties of the 20th century, the cultural, social and political project of the magazine Cuadernos Americanos took shape. Around the director of the publication, the Mexican economist Jesús Silva Herzog, Ibero-American intellectuals with an affinity for the ideas of anti-imperialism and intellectual commitment gathered. From the first issues, Cuadernos discussed the validity of the Mexican Revolution; its pages pointed out the errors and distortions of the process, as well as the need to retake the most radical measures. These reflections were catalyzed by the triumph of the Cuban Revolution in 1959, since it presented some possible guidelines to revive its Mexican counterpart or, alternatively, to criticize it even more severely from anti-imperialist questions.

In the face of the covid-19 pandemic, the World Health Organization (who) recommended social distancing as a measure to slow the speed of spread of the sars-cov-2 virus. One of the consequences of this measure was the closure of educational centers and a significant increase in telecommuting (eclac, 2020c). Home confinement may be generating situations of tension, negotiation and conflict in the sphere of intimacy, which, associated with the uncertainty resulting from the pandemic, need to be identified and analyzed in order to generate pertinent and timely knowledge in the face of an unprecedented problem that goes beyond the field of health and confronts the daily life of our populations. Given this scenario, a virtual survey was applied during the first week of May 2020 by means of Google Forms in the Metropolitan Area of Guadalajara (amg) and in the Metropolitan Zone of Colima (zmc) with the objective of finding out how the dimensions of conjugality, gender roles and mutual care in heterosexual couples have been disrupted in the field of intimacy during the confinement caused by the covid-19 pandemic. The research allows us to conclude that intimacy in the heterosexual couples surveyed shows that married couples and those who had relationships of more than 10 years of cohabitation experienced conflicts but did not consider divorce or separation as a way out, as singles did in a higher proportion, and singles who did not cohabit -particularly those in the MCZ- were the most affected by confinement and had more traditional arrangements than the same group in the AMG, and that both men and women considered that communication with their partners, having common interests and objectives, and falling out of love were key elements that affected marital intimacy. On the other hand, the findings show that gender roles continue to be in both cities one of the spheres of private and public life that are used in emerging and pressing situations such as the one derived from the pandemic, situations that are impossible to avoid and that have a direct impact on the conditions of equality between women and men. Finally, with regard to mutual care within the couple, the reproduction of material/economic care by the male partner on the one hand and, on the other, a feminization of emotional care and health care by women stand out. However, among young couples there are interesting trends towards greater involvement of both women and men in emotional and health care tasks in times of confinement.

Postdenominational Christianity has considerable changes in the styles of worship and in the organizational congregational structure, transforming the way in which their devotees relate to their beliefs, with the world around them and the way in which they experience Christianity. This article presents examples of Postdenominational Churches in Mexico and the United States in the context of social distancing as a preventive measure against the COVID-19 pandemic. Using these examples, we observe the innovation in the religious field that Postdenominational Churches represent and how they not only have online resources, but in certain cases, they are what we call semi-virtual Churches.

This article presents narrations and social dynamics of the red zone or the tolerance zone in Tijuana, Baja California, which has been, for seven decades, one of the most important enclaves for sex work in the Mexico-United States border. Coahuila Street, known locally as “la Coahuila”, located in the Zona Norte, has one of the world’s most dynamic sex markets. This work presents the findings obtained after almost five decades of visiting this peculiar space by the border, and specifically, from a three-year period (2015 to 2018) in which ethnographic visits were carried out gathering narrations by sex workers, employees in establishments, users and visitors, all of whom share experiences surrounding sex work in this area. The aim is to offer a retrospective and current look at the dynamics of sex work in the Zona Norte, the diversity of actors that interact in La Coahuila, as well as narrations and descriptions on this place which is unique for the country’s sex market.

This article explores the role of sound and listening in the everyday experience of transiting the urban space from blindness. For this, an ethnography is presented in which sound registrations, images and written anthropological interpretations, produced during a walk with a blind person, are mixed. Thus, the relationship between urban experience, the materiality of the city, and the movements carried out from blind sensoriality are addressed, proposing the possibility that urban studies incorporate an alternative ethnographic sensibility to all that is visual. The basis of this paper is a brief contextualization of the investigation, it continues with a conceptualization on the methodology of the sound ethnography, and then opens the doors to analysis of the blind sensorialities in urban movement and the relationship between the State, city and blindness in the production of an accessible city.

This text analyzes how turning of foods into heritage is a social process that produces indigeneity via food activism. It presents the case of the Enlace Group for the Promotion of Amaranth in Mexico (Grupo Enlace para la Promoción del Amaranto en México) a player in the argument over food sovereignty, which propels the production, transformation and consumption of this grain. It illustrates its food events, organizational practices and the narratives that provided amaranth with a series of values related to its place in the Mesoamerican diet, which, updated as indigenous and ancestral food, helped it become known as an intangible heritage of Mexico City (CDMX). We display the relevance of this type of activism for the production of indigeneity in the scope of food heritage.

The purpose behind this article is to analyze the way in which the diversity of beliefs was defined and rebuilt in a cycle organized by a public cultural center in the city of Buenos Aires. For this, we will study the uses of the category of belief and the spiritual references created by participating state agents, artists and religious and spiritual specialists. We ask ourselves the definitions of all that is religious, spiritual and the diversity of beliefs that move outside institutions traditionally linked to religion. Likewise, we set out to show, using a specific case, the way in which the concern over diversity in the design of Latin American cultural public policies can coexist with the selection of specific cultural expressions which, in this case, represent only a part of the existing religious diversity. The data were built from a qualitative strategy that included participatory observations, in-depth interviews and the analysis of documents.

This article is concerned with presenting the murals about the young people who disappeared in the Orizaba-Córdoba region of the state of Veracruz, where forced disappearance has been a serious problem for years. The work elaborated by the artist Aldo Daniel Hernández, Fise, is analyzed as an act of resistance by the mothers of the Collective, as a struggle against oblivion and impunity, placing it in its context and analyzing the reactions of authorities and society. The analysis is based on the theoretical framework of the sociology of art proposed by García Canclini (2006) and taken up by Salazar (2011) for murals in Ciudad Juárez, focusing on the organizational process for the creation of such works, the ideological framework that may have conditioned them and the visual discursive strategies applied. A discursive struggle becomes visible between victims who seek to make injustice visible and preserve memory and other actors who seek to silence them.

In this essay, I interweave different materials (audio, visual, musical, maps and statistical data) with my historical interpretation of the importance of María Arcelia Díaz (1896-1939) as a feminist, textile worker, union leader and pioneer of social and labor policies in Zapopan and the resonance of her struggles in our present time. I wove the visual, text and audio materials in my historical narrative to reconfigure Díaz’s time lived along with her hushed and quieted experience of time.

This article presents an ethnographic discussion of the processes of racialization, mestizaje and the construction of identity/alterity in Punta Maldonado (El Faro), Costa Chica, Guerrero. First, it examines the concepts of race and racialization in order to understand how physical attributes have been used in the marking and hierarchization of differences; it then explores the meanings of some locally used categories that show how physical appearance, particularly hair, is socially perceived and interpreted in El Faro. Finally, it analyzes how the idea of mixture is thought of and incorporated in the narratives of El Faro. and incorporated into the collective identity narratives of this place.

The performance "A rapist on your way" appeared in Chile at the end of 2019, and then it was reproduced in nearly three hundred cities on all continents. In this article, performance is contextualized considering feminism and feminist art, significant movements due to their capacity for action. His narrative is then examined in the light of the thinking of Segato and other authors, who have shown how sexual violence is associated with a patriarchal power structure. Finally, this manifestation is analyzed considering its performative character, whose expression makes the body a territory of resistance and resignification, taking up the ideas of Turner and Butler on performance as a “social drama” liminoid and antistructure.

This article explores the meanings and values given to clothing by women who enjoy a trend we call thrift. In order to capture such meanings and appraisals, we present explanations, narrations and images from exploratory work carried out with thrift clothing retailers and buyers in Monterrey. With the support of images and narrations, we analyze the interaction and the emotional links that retailers and buyers have with clothing. We explain the intimate relation with the garments and the verbal and visual expression of such links, as part of the effort that the thrift community makes to obtain authenticity in the framework of the creation and consumption of clothing.

The unfolding of meditation mindfulness In the most varied spaces of social life, in recent years it has provoked dissident voices within the very world that it constitutes. Faced with a market drift that is considered harmful, the producers of this field of knowledge dictate rules designed to differentiate meditation mindfulness of their avatars. This article explores the frontiers of the emerging field of mindfulness by analyzing the controversies that run through it. The competition between scientific and religious rationalities does not resist the multiple positioning of the actors that move from one context to another, in a strategy of accumulation of plural legitimacies. By claiming the epistemological renewal of research on meditation mindfulness, the “contemplative sciences” question the paradigm of “western science” and defend the dialogue between the experimental sciences and the contemplative practices.

In this article I examine the military recruitment of urban youth in West Africa and analyze their involvement in conflict as a "social navigation". I propose a perspective on youth that assumes that this generational category is both a social process and a position. The article illustrates how urban youth navigate their social ties and the options that arise from war situations to escape the social death that otherwise characterizes their situation. By describing youth as a time of stagnation and tearing apart of the social existence of young people in Bissau, Guinea-Bissau, it is clear how war becomes an area of possibilities, rather than just a space of death. Thus, the concept of social navigation offers us penetrating insights into the interplay between objective structures and subjective initiative. This analytical perspective allows us to make sense of the opportunistic, sometimes fatalistic, and tactical ways that young people struggle to broaden their horizons of possibility in a world of conflict, turmoil, and dwindling resources, and lets us see how conflict coping it becomes a question of balances between social death and violent opportunities for life.

The zapatista movement has developed an explicit discourse about time, which gets radicalized to the point its reconfiguration into a rebellion carried out from the resistance is desired. This article, from the Critical Analysis of Discourse (CAD), will address the narratives of the future in zapatismo, particularly, the narratives endorsed in the Hydra and the Coming Storm allegory. The concept of dystopistics is proposed to highlight the feasibility and rational evaluation of possible scenarios of the socially unsuccessful.

The war on crime has brought, for the past 13 years, a spiral of violence that has left deep scars on Mexican society. Every day, mass media records the expressions of the failed security strategy, although they do it mostly to beautify and spectacularize it. In the middle of the coverage by the major news outlets, war victims have opted for other practices, particularly the families of the disappeared, who use the materiality of images to create search files that help others visualize the absence of their loved ones.

This text reviews the relationship between citizenship and culture. Exploring social science literature on these terms to analyze particular social subjects, both in their action and their conceptualization, has led us to consider that citizenships are diverse, heterogenous and with unequal positions in regard to other citizens and in their relationship with the sphere of the State. Each group of citizens lives and models its social action based on its own identity configurations, codes and cultural dispositions, all of which are affected by power, gender, class and ethnicity relations. Citizenships express -through their actions, emotions, and thoughts - the social, political, economic and cultural diversity of our contemporary conflictive societies. Two considerations develop in this text: first, the discussion is addressed from citizen practices; a second look highlights the cultural dimension that these practices express about specific citizen rights.

The green scarf is distinctive of the National Campaign for the Right to Free and Safe Legal Abortion of Argentina. Historical heir to the white scarf of the Mothers of the Plaza de Mayo, in 2018 it was adopted as an emblem that articulates the claims for reproductive rights in Latin America. This article investigates its history and the relationship it weaves with the human rights movement and the transnationalization of feminisms, with a focus on its circulation in Argentina and Mexico. We suggest that the green scarf, as a traveling symbol and cognitive bridge, ties together different identities and modes of political intervention of contemporary feminisms, identifies and mobilizes, and at the same time leaves particularities and differences in latency, opens up to new alliances, generates debates and produces responses.

The present article exposes the religious orientations within an upper-middle-class Catholic family in the Hipódromo-Condesa neighborhood of Mexico City. As a result of ethnographic observation and in-depth interviews, the data is presented in the format of a free narrative that reveals three different orientations: conservative Catholicism, the search for new experiences within the ecclesial institution and the generational inflection influenced by the environment. Social. All revolving around a dynamic Catholic culture that interacts with the great orientations of the world Church and with the growing religious diversity in urban areas.

[drpcap] E [/ dropcap] This paper aims to reflect on the specific characteristics of violent crimes in which adolescent girls participate in Mexico. It is based on a study that included conducting 730 interviews with adolescents, men and women, deprived of their liberty in 17 states of the Republic. The question that motivated this study was: is there a relationship between the conditions of vulnerability that adolescents experienced in their early childhood (Adverse Child Experiences) and the violent crimes they committed? In this work we cite the testimonies of nine adolescent women that allow us to analyze the features that distinguish the violent behaviors in which they participate.

DInce the 1990s, drug culture in Mexico has been studied as the symbolic repertoire of the “criminal town” that portrays the daily life of drug traffickers. Their expressions are understood as a reliable record of the traffickers' lives, with a transgressive aesthetic that presents excess and ostentation as forms of domination. In this article, forms of spiritual protection among drug traffickers are studied in order to debate the narcoculture. The ethnographic material was collected between 2014 and 2017 in the states of Hidalgo and Michoacán, through participant observations and in-depth interviews. The protection of popular saints such as Santa Muerte, Angelito Negro and San Nazario, allows us to understand how narcoculture is a resource for social emancipation, legitimizing the definitions of justice and sovereignty of organized crime.

Throughout history it has been shown that in a large number of conflicts there is a constant: violence directed against women, using them as spoils of war to denigrate and hurt the contestants, be they peoples, groups or individuals. This is no different in contemporary conflicts faced by women of indigenous peoples, especially in those cases related to the struggle to build, defend and strengthen the autonomous models of their peoples and communities, as well as those related to the opposition of the peoples. against extractive megaprojects that threaten to deprive them of their territories. In this scenario, indigenous women are being objects of additional violence, not only considering them as spoils of war, but there is violence directed directly against them for their political activism, whether as autonomists, organization leaders, suffragettes, feminists or anti-women. extractivists. In this context, in this article we will provide an overview of the different intersections of gender, class, ethnicity that, in an extractive neoliberal context, violate men and women of indigenous peoples who put power, (in) justice and the economic model into question. current, focusing on the continuities and new expressions of violence against indigenous women.

The objective of the article is to describe and understand the current clothing of the women of a Zapotec community in the Central Valleys of Oaxaca who have been expropriated of their traditional clothes and tastes in favor of senses and aesthetics that serve as markers of social distinction for other groups. social. Although this has happened in many indigenous communities, we know little about the ways in which producers and users have coped with this process. The example of San Bartolomé Quialana gives an account of the way in which the women of that community, when expropriated of their traditional outfits, have appropriated garments, materials, textures and industrial colors that have allowed them to reinvent their clothing according to their senses, aesthetics and resources. It is a community where male migration to the United States has been associated and, to some extent, facilitated the female transition to new clothing.

WThis article aims to show the links and differences that are woven between alternative spiritualities and feminism through the analysis of women's circles as an archetypal model of female organization. Women's circles are taken as an ethnographic and empirical basis when they are considered spaces where religious and spiritual senses are recreated from non-ecclesial bases, collectivities highly influenced by the feminist perspective by allowing the recreation of women from themselves, their ways of believing and practice, and define and redefine oneself from own, bodily and experiential narratives.

Dfter the genocide of the 1980s and the peace process in Guatemala, a process of territorial dispossession was launched linked to the activity of extractive industries and megaprojects. The response was a mobilization of the affected communities that became the axis of the indigenous and anti-neoliberal organization in the country, to which the State has responded with the delegitimization, repression and criminalization of leading activists and community authorities. In this context, a group of activists invited me to participate in a political project to support these communities through analysis, dissemination and reflection. The same context forced the project to end up becoming an alternative communication initiative - Community Press - and actions against criminalization. In this text I reflect on my experience in this space and this process, as a case of political use of the profession of social researcher. I dwell on the challenges and possibilities that the processes in which the social sciences are transformed into tools for communicative and legal action pose, and I show the tensions that were present.

In this study we analyze the gender roles assumed by some men and women of Totonac origin who are dedicated to the cultivation of coffee in the municipality of Zongozotla, in the Sierra Norte of the state of Puebla, to see what traditional practices are still observed and evidence those values and beliefs that have been modernized. We used the participant observation technique, we conducted fifteen interviews with Totonaco-speaking women accompanied by their husbands. We interpret our results from a gender perspective, but respecting the indigenous worldview of the interviewees. We find traditional patterns of behavior and some elements that force us to rethink gender from the perspective of original people.

The subject of this article is the alliance between leaders of the Yawanawá (Pano) indigenous people, of the Río Gregorio Indigenous Land, state of Acre (Brazil), and the family of the leaders of an urban church of Santo Daime, located in Río de Janeiro The problem I pose is the formation of the alliance between these different actors, associated with the consumption of jungle medicines, with ideologies of consubstantiality and kinship production (symbolic and effective). The aim of the article is to present a historical overview of the formation of the alliance and to discuss its sociological and cosmological meanings. The data were collected in field work in an urban Santo Daime church in Rio de Janeiro from July 2015 to March 2017, and in twenty days in the Río Gregorio Indigenous Land, in July 2016.

The present article shows the way in which the aesthetics of Afro-American religions, in particular the dance and music of Afro-Cuban Santeria, are inserted as part of a “black” gestural, musical and corporal repertoire that is constructed in transatlantic interconnections from at least the 19th century. I argue that in this sway, the scenarios of the representations of said repertoire become a platform that takes on a “refractive” character (Grau, 2005), that is, they decompose an idea of the “black” into multiple symbolic and interpretive references that they can even be opposite.

WIn this article I will focus on the Revolutionary Party of the Mexican Proletariat (PRPM), which developed in the Federal District and in the states of Morelos and Guerrero, between the years 1969-1970. Through interviews with PRPM militants and in addition to consulting documents from the General Archive of the Nation (AGN), it was how I was able to reconstruct this little-known stage in the contemporary history of Mexico. I have proposed four objectives: To present the founding process of the PRPM; discuss the structure of this party; expose the disarticulation of this group; and show the influence that this Maoist organism had on the popular urban movement, specifically in the founding of the "Colonia Proletaria Rubén Jaramillo", in the state of Morelos.

This text is part of an investigation carried out at the Santa Marta Social Reintegration Center in Mexico City, the main objective of which was to learn about the practice of the cult of “Santa Muerte” in that prison institution. Various themes emerged from this proposal, and one of them was the use of the body and its relationship with religious practices in a context where control is omnipresent. It will first examine what this prison control consists of and then the importance of the body as a form of resistance to said prison power will be considered.