Pub Date : 2022-10-30DOI: 10.35197/rx.18.05.2022.04.mr
María del Rosario Romero-Castro
In the world there are more than 476 million people who define themselves as indigenous, which are distributed in about 90 countries. In Latin America there are more than 400 groups, each with its own language and culture. The highest concentration of indigenous peoples is found in Asia and the Pacific, they represent 70% of the total and 6% of the world population, but they constitute 15% of those living in poverty (World Bank, 2021). Indigenous peoples have deep, varied knowledge of the natural environment with local roots, traditional indigenous lands and territories shelter and protect nearly 80% of the planet's biodiversity, have ancestral experiences on how to adapt, mitigate and reduce risks arising from climate change and natural disasters. These peoples, also called native peoples, are often the object of discrimination, over the centuries, they have been dispossessed of their lands, territories and resources and consequently have often lost control over their own way of living, for this reason , improving land tenure security, strengthening good governance, promoting public investment in good-quality and culturally appropriate services, and supporting indigenous resilience and livelihood systems are all crucial steps to reduce multidimensional issues of the poverty of the indigenous communities that have physically, morally and culturally resisted centuries of abuses and arbitrariness suffered against them, to preserve their territories, identity, beliefs, customs, languages and culture, in short, their ways of life bequeathed by their ancestors. In this sense, resilience distinguishes two components: resistance against destruction, that is, the ability to protect one's own integrity, under pressure and, on the other hand, beyond resistance, the ability to forge a positive vital behavior despite the difficult circumstances.
{"title":"Pueblos indígenas: resistencia y resiliencia","authors":"María del Rosario Romero-Castro","doi":"10.35197/rx.18.05.2022.04.mr","DOIUrl":"https://doi.org/10.35197/rx.18.05.2022.04.mr","url":null,"abstract":"In the world there are more than 476 million people who define themselves as indigenous, which are distributed in about 90 countries. In Latin America there are more than 400 groups, each with its own language and culture. The highest concentration of indigenous peoples is found in Asia and the Pacific, they represent 70% of the total and 6% of the world population, but they constitute 15% of those living in poverty (World Bank, 2021). Indigenous peoples have deep, varied knowledge of the natural environment with local roots, traditional indigenous lands and territories shelter and protect nearly 80% of the planet's biodiversity, have ancestral experiences on how to adapt, mitigate and reduce risks arising from climate change and natural disasters. These peoples, also called native peoples, are often the object of discrimination, over the centuries, they have been dispossessed of their lands, territories and resources and consequently have often lost control over their own way of living, for this reason , improving land tenure security, strengthening good governance, promoting public investment in good-quality and culturally appropriate services, and supporting indigenous resilience and livelihood systems are all crucial steps to reduce multidimensional issues of the poverty of the indigenous communities that have physically, morally and culturally resisted centuries of abuses and arbitrariness suffered against them, to preserve their territories, identity, beliefs, customs, languages and culture, in short, their ways of life bequeathed by their ancestors. In this sense, resilience distinguishes two components: resistance against destruction, that is, the ability to protect one's own integrity, under pressure and, on the other hand, beyond resistance, the ability to forge a positive vital behavior despite the difficult circumstances.","PeriodicalId":44156,"journal":{"name":"Revista Ra Ximhai","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42751105","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-30DOI: 10.35197/rx.18.05.2022.10.aa
Ana Arán-Sánchez, Vera Lucía Ríos-Cepeda
Higher education access for native people is a relevant and current issue in Mexico’s educational system. To address that situation, affirmative action policies have been implemented in different universities in order to recognize cultural and linguistic diversity, establishing measures to guarantee the access and permanence of indigenous students. This articles documents an inclusive policy for indigenous students implemented in a rural normal school for future teachers located in the north of Mexico. The topic is analyzed from a qualitative approach and the interpretative paradigm, using the case method study with qualitative poll through a questionnaire to determine sociodemographic characteristics of students since the 2017 generation when the program started until the year 2021. The results show the achievements that this action has favored, such as the establishment of measures that guarantee vulnerable population access to higher education, as well as the acknowledgement of linguistic and cultural diversity. Also, the need to monitor these types of inclusive policies.
{"title":"La inclusión de alumnas de pueblos originarios en una escuela normal rural: ejemplo de acción afirmativa","authors":"Ana Arán-Sánchez, Vera Lucía Ríos-Cepeda","doi":"10.35197/rx.18.05.2022.10.aa","DOIUrl":"https://doi.org/10.35197/rx.18.05.2022.10.aa","url":null,"abstract":"Higher education access for native people is a relevant and current issue in Mexico’s educational system. To address that situation, affirmative action policies have been implemented in different universities in order to recognize cultural and linguistic diversity, establishing measures to guarantee the access and permanence of indigenous students. This articles documents an inclusive policy for indigenous students implemented in a rural normal school for future teachers located in the north of Mexico. The topic is analyzed from a qualitative approach and the interpretative paradigm, using the case method study with qualitative poll through a questionnaire to determine sociodemographic characteristics of students since the 2017 generation when the program started until the year 2021. The results show the achievements that this action has favored, such as the establishment of measures that guarantee vulnerable population access to higher education, as well as the acknowledgement of linguistic and cultural diversity. Also, the need to monitor these types of inclusive policies.","PeriodicalId":44156,"journal":{"name":"Revista Ra Ximhai","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43058418","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-30DOI: 10.35197/rx.18.06.2022.01.kp
Karla Maythé Pérez-Domínguez, Silvina Belmonte
This work presents the results of a doctoral research undertaken between 2017 – 2021 in the native community Kolla Kondorwaira of Potrero de Castilla, located in the Salta Province, north-western Argentina. Through the use of Participatory Action-Research methodology (PAR) and Knowledge Dialogue we have been able to ascertain that this community has a way of inhabiting, signifying, and managing their territory which expresses the existence of other nature(s) or socio-natural relationships that are established outside of a logic of dominance and market exchange with regards to natural resources. It is through these relationships that the Kondorwaira community resists, persists, and outlines, through different forms of action and projects, new life horizons. These point towards the good management of their natural resources, and a future where justice and dignity are the common denominator both for the younger generations that will inherit this legacy, as well as for the rest of the people that make up the community. This experience allows us to argue that this cosmovision, and the presence and recognition of local knowledge makes a significant contribution towards the integrated management of territories, and that therefore, these must be considered when it comes to promote initiatives that aim at sustainable development.
{"title":"¿Y vos, creés en La Pachamama? Naturaleza(s) otra(s) y saberes locales: una aproximación a las relaciones socio-naturales y cosmovisión de la Comunidad originaria Kolla Kondorwaira","authors":"Karla Maythé Pérez-Domínguez, Silvina Belmonte","doi":"10.35197/rx.18.06.2022.01.kp","DOIUrl":"https://doi.org/10.35197/rx.18.06.2022.01.kp","url":null,"abstract":"This work presents the results of a doctoral research undertaken between 2017 – 2021 in the native community Kolla Kondorwaira of Potrero de Castilla, located in the Salta Province, north-western Argentina. Through the use of Participatory Action-Research methodology (PAR) and Knowledge Dialogue we have been able to ascertain that this community has a way of inhabiting, signifying, and managing their territory which expresses the existence of other nature(s) or socio-natural relationships that are established outside of a logic of dominance and market exchange with regards to natural resources. It is through these relationships that the Kondorwaira community resists, persists, and outlines, through different forms of action and projects, new life horizons. These point towards the good management of their natural resources, and a future where justice and dignity are the common denominator both for the younger generations that will inherit this legacy, as well as for the rest of the people that make up the community. This experience allows us to argue that this cosmovision, and the presence and recognition of local knowledge makes a significant contribution towards the integrated management of territories, and that therefore, these must be considered when it comes to promote initiatives that aim at sustainable development.","PeriodicalId":44156,"journal":{"name":"Revista Ra Ximhai","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48981093","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-30DOI: 10.35197/rx.18.06.2022.05.dc
David Castro-Porcayo
This article presents a pedagogical approach to the dynamics generated by indigenous students of the Intercultural University of the State of Puebla (UIEP) during classes and which functions as the basis of learning processes. The purpose was to identify effective self-learning strategies used by Ngigua and Nahua students. Investigation work was developed by triangulating empirical, theoretical, and philosophical aspects in the context of confinement caused by COVID 19. It was found that students generate and validate their knowledge within an intersubjective social dynamic that starts from a volitional act that converges in the unity of meaning and community. What starts from a strategy that has a basis in everyday life.
{"title":"Estrategias efectivas de autoaprendizaje que emplean alumnos nahuas e ngiguas de la Universidad Intercultural del Estado de Puebla (UIEP)","authors":"David Castro-Porcayo","doi":"10.35197/rx.18.06.2022.05.dc","DOIUrl":"https://doi.org/10.35197/rx.18.06.2022.05.dc","url":null,"abstract":"This article presents a pedagogical approach to the dynamics generated by indigenous students of the Intercultural University of the State of Puebla (UIEP) during classes and which functions as the basis of learning processes. The purpose was to identify effective self-learning strategies used by Ngigua and Nahua students. Investigation work was developed by triangulating empirical, theoretical, and philosophical aspects in the context of confinement caused by COVID 19. It was found that students generate and validate their knowledge within an intersubjective social dynamic that starts from a volitional act that converges in the unity of meaning and community. What starts from a strategy that has a basis in everyday life.","PeriodicalId":44156,"journal":{"name":"Revista Ra Ximhai","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44588356","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-30DOI: 10.35197/rx.18.05.2022.06.lc
Lucía Janeth Cuellar-Muñoz, Pamela Ramírez-Pacheco, Luis Ernesto Solano-Becerril
This paper shows the different forms of cultural resistance that some people belonging to original cultures in Mexico and who have migrated to the city of León Guanajuato have. Through qualitative research and the interview technique, we recover the actions they have to preserve particular characteristics of their culture are revealed. In the first place, we will talk about what the resistance of native peoples is, and then, we analyzed the strategies used by indigenous people to preserve everything that identifies them as part of their community, culture and people even when they are outside of it, that is, knowing the way in which they resist so that their culture continues to stay alive wherever they decide to go.
{"title":"Vivencia de la resistencia cultural de pueblos originarios en León, Guanajuato","authors":"Lucía Janeth Cuellar-Muñoz, Pamela Ramírez-Pacheco, Luis Ernesto Solano-Becerril","doi":"10.35197/rx.18.05.2022.06.lc","DOIUrl":"https://doi.org/10.35197/rx.18.05.2022.06.lc","url":null,"abstract":"This paper shows the different forms of cultural resistance that some people belonging to original cultures in Mexico and who have migrated to the city of León Guanajuato have. Through qualitative research and the interview technique, we recover the actions they have to preserve particular characteristics of their culture are revealed. In the first place, we will talk about what the resistance of native peoples is, and then, we analyzed the strategies used by indigenous people to preserve everything that identifies them as part of their community, culture and people even when they are outside of it, that is, knowing the way in which they resist so that their culture continues to stay alive wherever they decide to go.","PeriodicalId":44156,"journal":{"name":"Revista Ra Ximhai","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43035395","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-30DOI: 10.35197/rx.18.06.2022.07.dr
Dolores Imelda Romero-Acosta, María Guadalupe Ibarra-Ceceña, L. B. Valdez-Román, Juan Antonio Delgado-Morales
The parties or also called brotherhoods are traditional festivities that celebrate the original groups that inhabit the Mexican nation. They are also the encounter with the other where relationships between themselves, coexistence, dialogue, practice, the place of culture, are integrated, a series of meanings are integrated and these are an objective sample of the existence of original groups. Through these you can see the transcendence of the group, but it is also a clear sign of constant changes and transformations, manifested in cultural practices; meeting places, parties, rituals, celebrations, responses, vigils, religious beliefs among others, which have been raised in history. The analyzed findings indicate that the traditional festivities are in a constant transformation derived from Western thought, traditional education and the precepts of the monocultural system visible in the little participation of the Yoremes in the festivities.
{"title":"La significancia cultural de la fiesta en el pueblo yoreme; persistir para trascender","authors":"Dolores Imelda Romero-Acosta, María Guadalupe Ibarra-Ceceña, L. B. Valdez-Román, Juan Antonio Delgado-Morales","doi":"10.35197/rx.18.06.2022.07.dr","DOIUrl":"https://doi.org/10.35197/rx.18.06.2022.07.dr","url":null,"abstract":"The parties or also called brotherhoods are traditional festivities that celebrate the original groups that inhabit the Mexican nation. They are also the encounter with the other where relationships between themselves, coexistence, dialogue, practice, the place of culture, are integrated, a series of meanings are integrated and these are an objective sample of the existence of original groups. Through these you can see the transcendence of the group, but it is also a clear sign of constant changes and transformations, manifested in cultural practices; meeting places, parties, rituals, celebrations, responses, vigils, religious beliefs among others, which have been raised in history. The analyzed findings indicate that the traditional festivities are in a constant transformation derived from Western thought, traditional education and the precepts of the monocultural system visible in the little participation of the Yoremes in the festivities.","PeriodicalId":44156,"journal":{"name":"Revista Ra Ximhai","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49651530","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-30DOI: 10.35197/rx.18.05.2022.09.oa
Olivia Allende-Hernández, Evelia Acevedo-Villegas
This paper addresses a cultural and legal analysis of the viability of marketing indigenous handicrafts through the use of digital media as a strategy to innovate and empower the enterprises of indigenous peoples living in the state of Oaxaca, Mexico. Through a legal and social documentary research study, several prevailing factors have been identified, such as insufficient and ineffective legal protection on the design of handicraft products and their incursion into e-commerce, as well as the conditions of marginalization and poverty, lack of access to Information and Communication Technologies and digital illiteracy in which artisans find themselves. This causes a disproportionate negative impact, both in the loss of cultural values and identity, as well as in the lack of economic gains and development opportunities for indigenous peoples.
{"title":"Discriminación estructural en el ámbito del comercio electrónico de artesanías indígenas","authors":"Olivia Allende-Hernández, Evelia Acevedo-Villegas","doi":"10.35197/rx.18.05.2022.09.oa","DOIUrl":"https://doi.org/10.35197/rx.18.05.2022.09.oa","url":null,"abstract":"This paper addresses a cultural and legal analysis of the viability of marketing indigenous handicrafts through the use of digital media as a strategy to innovate and empower the enterprises of indigenous peoples living in the state of Oaxaca, Mexico. Through a legal and social documentary research study, several prevailing factors have been identified, such as insufficient and ineffective legal protection on the design of handicraft products and their incursion into e-commerce, as well as the conditions of marginalization and poverty, lack of access to Information and Communication Technologies and digital illiteracy in which artisans find themselves. This causes a disproportionate negative impact, both in the loss of cultural values and identity, as well as in the lack of economic gains and development opportunities for indigenous peoples.","PeriodicalId":44156,"journal":{"name":"Revista Ra Ximhai","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49171045","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-30DOI: 10.35197/rx.18.06.2022.02.ym
Y. Manzano-Flores
This article denounces the homogeneous and colonizing caracter of the educational system and with it its lack of recognition of epistemic, cultural and linguistic diversity and plurality. Emphasizing the need for actions that have to be taken from the school context to make visible the cultural meanings found in the ways of life of native peoples. Which demands that the teacher becomes a cultural mediator, who promotes mutual respect between the cultures present in the school space. In the attention of the girls and boys of the native communities, present throughout the country, it is essential that the teacher recognizes the matrix of thougth of their belonging cultures, in search of their own education, contextualized, enabling processes of recognition, appropriation and strengthening of their cultural and linguistic identity. Faced with this challenge, it is important that the teacher develops processes of decolonization and cultural affirmation, with this purpose we sought to document the zapotec cultural meanings present in Ya’ Blligo, a sacred place of the community of San Andrés Solaga, relying on a qualitative methodology, specifically in deep hermeneutics, proposed by John B. Thompson. Recovering two strategies of ethnography such as participant observation and deep interview. Strategies that, together with the narrative, were fundamental in understanding the cultural meanings that emerged from a process of interpretation and reinterpretation of information. Cultural meanings that have resisted and continue to shape the worldview and identity of the zapotecs, which determines the form of relationship with the sacred and social environment in which they live, recognizing among them: the complementarity in the interaction that the zapotec being establishes with his environment, which is demonstrated in asking, giving and receiving; the search for a dignified and humane life, which is achieved through work; the importance of valuing, preserving and putting into practice the way of life that our grandparents have inherited us from their words and actions.
本文谴责教育系统的同质化和殖民化特征，以及它缺乏对认知、文化和语言多样性和多元性的承认。强调必须从学校环境中采取行动，使土著人民生活方式中的文化意义可见。这就要求教师成为一个文化调解人，促进学校空间中不同文化之间的相互尊重。在全国各地土著社区的女孩和男孩的注意中，教师必须认识到他们所属文化的思想母体，以寻求他们自己的教育，使他们能够认识、占有和加强他们的文化和语言特性。面对这一挑战，重要的是教师发展非殖民化和文化肯定的过程，为此目的，我们试图记录Ya ' Blligo中存在的萨波特克文化意义，Ya ' Blligo是San andr Solaga社区的圣地，依靠定性方法，特别是John B. Thompson提出的深度解释学。恢复参与性观察和深度访谈两种民族志策略。这些策略与叙事一起，是理解从对信息的解释和再解释过程中产生的文化意义的基础。文化意义抵制并继续塑造萨波特克人的世界观和身份，这决定了他们与生活的神圣和社会环境的关系形式，并在其中认识到:萨波特克人与他的环境建立的相互作用中的互补性，这在要求、给予和接受中得到证明;通过工作来追求有尊严和人道的生活;重视、维护和实践我们的祖父母从他们的言行中继承给我们的生活方式的重要性。
{"title":"Resistencia comunal y escuela: reflexiones en torno a Ya’ Blligo, lugar sagrado zapoteco","authors":"Y. Manzano-Flores","doi":"10.35197/rx.18.06.2022.02.ym","DOIUrl":"https://doi.org/10.35197/rx.18.06.2022.02.ym","url":null,"abstract":"This article denounces the homogeneous and colonizing caracter of the educational system and with it its lack of recognition of epistemic, cultural and linguistic diversity and plurality. Emphasizing the need for actions that have to be taken from the school context to make visible the cultural meanings found in the ways of life of native peoples. Which demands that the teacher becomes a cultural mediator, who promotes mutual respect between the cultures present in the school space. In the attention of the girls and boys of the native communities, present throughout the country, it is essential that the teacher recognizes the matrix of thougth of their belonging cultures, in search of their own education, contextualized, enabling processes of recognition, appropriation and strengthening of their cultural and linguistic identity. \u0000Faced with this challenge, it is important that the teacher develops processes of decolonization and cultural affirmation, with this purpose we sought to document the zapotec cultural meanings present in Ya’ Blligo, a sacred place of the community of San Andrés Solaga, relying on a qualitative methodology, specifically in deep hermeneutics, proposed by John B. Thompson. Recovering two strategies of ethnography such as participant observation and deep interview. Strategies that, together with the narrative, were fundamental in understanding the cultural meanings that emerged from a process of interpretation and reinterpretation of information. \u0000Cultural meanings that have resisted and continue to shape the worldview and identity of the zapotecs, which determines the form of relationship with the sacred and social environment in which they live, recognizing among them: the complementarity in the interaction that the zapotec being establishes with his environment, which is demonstrated in asking, giving and receiving; the search for a dignified and humane life, which is achieved through work; the importance of valuing, preserving and putting into practice the way of life that our grandparents have inherited us from their words and actions.","PeriodicalId":44156,"journal":{"name":"Revista Ra Ximhai","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46923950","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The conservation of the heritage of native peoples depends on establishing links between different communities and promoting coexistence, well-being and peace among peoples; In this sense, intercultural dialogue is a communication mechanism that seeks to educate individuals who foster more open, plural and dynamic societies where it is possible to build better life opportunities. In the municipality of Cuetzalan del Progreso, the Masehual have established, within their daily lives, forms of communication based mainly on family and community values, which have been established within their society and which, in some cases, are reproduced in the interaction with the tourists who have come to the municipality for more than four decades. The tourist interest towards Cuetzalan is due to the fact that it has a wide repertoire of biocultural heritage, preserved by the inhabitants for generations; among which Yolixpa stands out, a medicinal and traditional drink that is currently in a process of transformation in terms of inputs, preparation and meanings, mainly; in which producers, tourism service providers, authorities, tourists and the local population have contributed. The changes indicated are not homogeneous for all the actors and this is due to the fact that each actor involved has different worldviews and, therefore, different objectives and particular interests, depending on the individual or collective role they represent; In this context of changes and permanence linked to the tourist practice, intercultural dialogue between social actors becomes relevant, for the safeguarding of heritage, including the Yolixpa and its true medicinal and traditional value. Based on the above, the objective of this study was to assess the relevance and scope of intercultural dialogue, as a management mechanism for Yolixpa, as a biocultural heritage of the Nahua people of Cuetzalan del Progreso, Puebla, for which a qualitative methodological strategy was used. where in-depth interviews, participant observation, intercultural dialogue, focus group, social clotheslines and group dynamics were applied. It was observed that although the local actors linked to the management of Yolixpa are different, they share common interests around the drink, especially in its permanence and in the recovery of its traditional value; they also recognize that the lack of dialogue has caused disagreements and little participation; The foregoing has been reflected in the management of the Yolixpa festival, in the commercialization, dissemination and promotion of the drink from a mercantilist approach.
保护土著人民的遗产取决于在不同社区之间建立联系，促进各国人民之间的共存、福祉与和平；从这个意义上说，文化间对话是一种沟通机制，旨在教育个人，培养更开放、多元和充满活力的社会，从而创造更好的生活机会。在Cuetzalan del Progreso市，Masehual人在日常生活中建立了主要基于家庭和社区价值观的交流形式，这些交流形式是在他们的社会中建立的，在某些情况下，在与来该市40多年的游客的互动中得到了复制。游客对Cuetzalan的兴趣是因为它拥有由居民世代保存的广泛的生物文化遗产；其中Yolixpa脱颖而出，它是一种药用和传统饮料，目前主要在投入、制备和意义方面处于转型过程中；生产者、旅游服务提供者、当局、游客和当地居民都为此做出了贡献。所示的变化并非所有参与者都是同质的，这是因为每个参与者都有不同的世界观，因此，根据他们所代表的个人或集体角色，有不同的目标和特定利益；在这种与旅游实践相关的变化和永恒的背景下，社会行动者之间的文化间对话对于保护遗产，包括Yolixpa及其真正的药用和传统价值变得至关重要。基于上述情况，本研究的目的是评估文化间对话的相关性和范围，作为Yolixpa的管理机制，作为普埃布拉州Cuetzalan del Progreso的纳华人的生物文化遗产，为此采用了定性方法论策略。深入访谈、参与者观察、跨文化对话、焦点小组、社交晾衣绳和团体动态。据观察，尽管与Yolixpa管理层有联系的当地行为者各不相同，但他们对这种饮料有着共同的兴趣，尤其是在其持久性和恢复其传统价值方面；他们还认识到，缺乏对话造成了分歧和很少参与；上述情况反映在Yolixpa节日的管理中，反映在重商主义方法对饮料的商业化、传播和推广中。
{"title":"El diálogo intercultural como mecanismo para la gestión del patrimonio biocultural. El caso del Yolixpa del pueblo nahua de Cuetzalan del Progreso, Puebla","authors":"Margarita Núñez-Bonifacio, Adriana Monserrat Pérez-Serrano","doi":"10.35197/rx.18.06.2022.09.mn","DOIUrl":"https://doi.org/10.35197/rx.18.06.2022.09.mn","url":null,"abstract":"The conservation of the heritage of native peoples depends on establishing links between different communities and promoting coexistence, well-being and peace among peoples; In this sense, intercultural dialogue is a communication mechanism that seeks to educate individuals who foster more open, plural and dynamic societies where it is possible to build better life opportunities.\u0000In the municipality of Cuetzalan del Progreso, the Masehual have established, within their daily lives, forms of communication based mainly on family and community values, which have been established within their society and which, in some cases, are reproduced in the interaction with the tourists who have come to the municipality for more than four decades.\u0000The tourist interest towards Cuetzalan is due to the fact that it has a wide repertoire of biocultural heritage, preserved by the inhabitants for generations; among which Yolixpa stands out, a medicinal and traditional drink that is currently in a process of transformation in terms of inputs, preparation and meanings, mainly; in which producers, tourism service providers, authorities, tourists and the local population have contributed.\u0000The changes indicated are not homogeneous for all the actors and this is due to the fact that each actor involved has different worldviews and, therefore, different objectives and particular interests, depending on the individual or collective role they represent; In this context of changes and permanence linked to the tourist practice, intercultural dialogue between social actors becomes relevant, for the safeguarding of heritage, including the Yolixpa and its true medicinal and traditional value.\u0000Based on the above, the objective of this study was to assess the relevance and scope of intercultural dialogue, as a management mechanism for Yolixpa, as a biocultural heritage of the Nahua people of Cuetzalan del Progreso, Puebla, for which a qualitative methodological strategy was used. where in-depth interviews, participant observation, intercultural dialogue, focus group, social clotheslines and group dynamics were applied.\u0000It was observed that although the local actors linked to the management of Yolixpa are different, they share common interests around the drink, especially in its permanence and in the recovery of its traditional value; they also recognize that the lack of dialogue has caused disagreements and little participation; The foregoing has been reflected in the management of the Yolixpa festival, in the commercialization, dissemination and promotion of the drink from a mercantilist approach.","PeriodicalId":44156,"journal":{"name":"Revista Ra Ximhai","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48470013","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-30DOI: 10.35197/rx.18.06.2022.10.fr
Francisco Antonio Romero-Leyva, Dolores Imelda Romero-Acosta, Gabriela López-Félix, L. B. Valdez-Román
Usually when you hear about translations, you get confused and perceive that it refers to translating from one language to another, for example from Spanish to English and so on. But when it comes to translating from one culture to another, it does not refer to the language, it refers to the conception that each individual makes from the cultural perspective of it, without a doubt they are very different things. What is discussed here refers precisely to intercultural translations from the experiences that each culture has when living and coexisting with others. At present, the discussions in the social sciences are those of explaining the realities based on the context and experience, aspects that have been absent and it is assumed and induces to explain each social and cultural issue from a culture, the same one that it has colonized the discipline and homogenized thought. The essay describes some foundations that question the validity of translations from a single culture, and proposes to discuss from the plurality of thoughts where contexts are important.
{"title":"Cuando la traducción intercultural es desde el contexto","authors":"Francisco Antonio Romero-Leyva, Dolores Imelda Romero-Acosta, Gabriela López-Félix, L. B. Valdez-Román","doi":"10.35197/rx.18.06.2022.10.fr","DOIUrl":"https://doi.org/10.35197/rx.18.06.2022.10.fr","url":null,"abstract":"Usually when you hear about translations, you get confused and perceive that it refers to translating from one language to another, for example from Spanish to English and so on. \u0000But when it comes to translating from one culture to another, it does not refer to the language, it refers to the conception that each individual makes from the cultural perspective of it, without a doubt they are very different things. What is discussed here refers precisely to intercultural translations from the experiences that each culture has when living and coexisting with others. \u0000At present, the discussions in the social sciences are those of explaining the realities based on the context and experience, aspects that have been absent and it is assumed and induces to explain each social and cultural issue from a culture, the same one that it has colonized the discipline and homogenized thought. \u0000The essay describes some foundations that question the validity of translations from a single culture, and proposes to discuss from the plurality of thoughts where contexts are important.","PeriodicalId":44156,"journal":{"name":"Revista Ra Ximhai","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41709417","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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