In the last decade, a wave of accusations has been launched against brands and companies for using cultural elements of indigenous groups. In Mexico, several cases have had considerable resonance: the complaint by the Mixe community of Tlahuitoltepec against the French company Isabel Marant for copying its Xaam nïxuy blouse; the protest by the Secretary of Culture, Alejandra Frausto, against the fashion house of Carolina Herrera for the use of embroidery from Tenango de Doria and the sarape from Saltillo; and on three different occasions the fashion clothing company Zara has been accused of plagiarism for using designs from Aguacatenango, Chiapas.

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.

Whe following article seeks to react to Joanildo Burity's study entitled "The evangelical people: hegemonic construction, minority disputes and conservative reaction", which deals with the construction of "evangelical politics" based on the notions of "people" and "populist logic", from the work of Ernesto Laclau. The objective is to highlight the relevance of his contribution in the resignification of some analysis matrixes on the evangelical identity and its relation with the public space. To this end, Burity's proposal will be complemented with the use of other categories within Laclau's own scaffolding, together with the contributions of the production from the Southern Cone regarding the evangelical field.

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.

Whe text exposes the general conditions and some of the findings of three investigations with violent gangs in the metropolitan area of Guadalajara conducted between 2013 and 2016, in order to contextualize the identity representations of the gang body by young people belonging to these corner groups. From a collaborative dialogue, carried out through group interviews and jointly constructing the central ideas presented here, issues related to masculinity, emblems of power, physical appearance and gang loyalty are highlighted, as well as those agreements we reached in the joint construction of their conceptions of the body and its use from the gang. It is considered that, although this represents constant danger and aggression, their bodies must always clearly enunciate belonging to a group and cultural adscription, strength for direct physical confrontations, the potential to protect their own, and the demonstration that they are men above all else.

Whe role that women play in today's society is the result of an ancestral assignment; however, this role is increasingly questioned by women themselves and it seems that the more they question, the more violence is generated against them, placing them in a staggering situation between being a victim or a victimizer. This is a project that delves into the construction of female identity through photographs of women who have been violated in various ways; It is an experimental proposal made with the inmates of the Puente Grande Center for Women's Reintegration, Jalisco (Mexico), with the aim that the participants were able to reconstruct their identity and link it with the violent environment where they grew up. We take into account subaltern and gender studies, as well as research based on art and the Between Voices methodology, so that this accompaniment would be from horizontality.