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.

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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.

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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.

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