On January 22, 2021 we had a conversation with Professor Thomas Csordas in which he presented the reflections that preceded and those that accompanied the development of one of his contributions to the field of Anthropology, the paradigm of embodiment, also enunciated by him as a methodological orientation for the study of culture and the self from the processes of embodiment.

The discussion of this interview revolved around the story of how it was possible for women to vote and be voted in Mexico, a historical chapter that we seem to take for granted. Likewise, I took the opportunity to talk with Dr. Cano about the feminist implications of such inclusion, the visibility of certain activists and their recent foray into the viral world of cybernetic memes.

This interview is a conversation that occurred during the summer of 2019, planned in the context of an international intensive summer course offered by the Western Institute of Technology and Higher Education (iteso) entitled Social Psychology, gentrification and culture. We seek to raise parallels and distinctions between the way in which urban dispossession processes operate in both Latin American and European cities, especially from the situated analysis of Guadalajara, Mexico, and Barcelona, Spain. The discussion addresses the relationship of abstract concepts such as public space and citizenship; sociocultural constructions such as race and gender, and the political, economic and cultural phenomenon known as gentrification, understood as a global process based on a city model based on the commercialization of urban life.

WThis work analyzes, from the perspective of road anthropology, the way in which our individual bodies, historically and culturally, are shaped as road bodies. The conceptual framework draws mainly from various currents of Goffman and Bourdieu's sociology, performance anthropology, proxemics, phenomenology, and the political economy of culture. I analyze the various origins of road anthropology from my own biography as an anthropologist, and how the ethnographic experience gave rise to a new conceptualization of road cultures and their links to actual bodily practices on streets and sidewalks. I include comparative ethnographic cases from England, the United States, Uruguay, and Argentina, experienced and observed, that illustrate how culture, society, and the state can shape our road bodies.

TO Below are some fragments of that dialogue between two Me'phaa women, community feminists from the Guerrero mountain, and a feminist anthropologist interested in better understanding this proposal. It is not about “the spokespersons” or an “official” position on what community feminism is, but rather what this proposal means for them in their lives and how it relates to their own identity.