espanolEl articulo describe practicas de sacralizacion en torno a la figura de Hugo Chavez, especificamente los hechos que se registran cada 5 de marzo, fecha en la que se conmemora la muerte del expresidente venezolano. Estas acciones se han visibilizado en una popular barriada caraquena llamada 23 de enero, ubicada al oeste de la capital venezolana, sector en el que un grupo de vecinos construyo una capilla consagrada a San Hugo Chavez, convertida en epicentro del culto sagrado a este lider politico. Partiendo de las posiciones teoricas de Catherine Bell sobre practicas de ritualizacion y de Victor Turner acerca del sentido de communitas, se analiza etnograficamente la ceremonia que se realizo en esta capilla en marzo de 2018, en la cual los participantes niegan la muerte y prefieren hablar de la “siembra del comandante eterno y supremo”, es decir, de las raices profundas que, desde su perspectiva, siguen consolidando a la Revolucion Bolivariana. Posteriormente, afirmo, como esta fiesta del cinco de marzo es al mismo tiempo, religiosa y politica. Desde el punto de vista del culto, se reafirma la vivencia en donde Chavez es simultaneamente una figura suprahumana que opera en el mundo de los vivos y, a su vez, una figura humana que se rememora por sus actos politicos desarrollados como Jefe de Estado. EnglishThe article describes sacralization practices in relation to the image of Hugo Chavez, specifically the events that take place annually on March 5th, to commemorate the death of the Venezuelan ex-president, specially in a low income neighborhood in Caracas called “23 de Enero” located west of the Venezuelan capital. In this area of the city the residents built a chapel consecrated to Saint Hugo Chavez, this place became the epicenter of the sacred cult to this political leader. Based on the theoretical approach of Catherine Bell about ritualization practices, and Victor Turner´s notion communitas, the ceremony that took place in this chapel in March 2018 is analyzed based on ethnographic research. In this recent event its participants deny the death of this political leader, and they refer to “the sowing of the eternal and supreme commander”, which means that according to the practitioners the deep roots continue to consolidate the Bolivarian Revolution. Later on I examine how this celebration on March 5th is, at the same time, political and religious. From the cult perspective, the belief that Chavez is a superhuman figure reaffirmed the experience that he operates in the world of the living as a human figure that is remembered for his political actions as a chief of state.
espanolEl articulo reconstruye un periodo, la adolescencia y juventud, en la trayectoria vital de Genaro, pai-de-santo de un templo afroumbandista que funciona activamente en la zona norte del conurbano bonaerense desde los anos ochenta. Este lider religioso decidio exiliarse en Brasil durante la ultima dictadura civico-militar, pais en el que se inicio en las religiones de matriz africana y donde obtuvo su formacion sacerdotal. Partiendo de una serie de observaciones participantes y entrevistas en profundidad con el informante, se analiza una experiencia de la diversidad, no solo religiosa sino sexo-generica, asi como las estrategias de agencia que personas como Genaro implementaron para encontrar su camino durante los anos mas oscuros de la historia argentina reciente. Aqui, la religion ocupa un lugar central, como sitio de arribo, destino hallado, tierra prometida y espacio de pertenencia que mitiga el dolor, el desarraigo y el sufrimiento, otorgando una nueva identidad redentora que posee su correlato de renacimiento, no solo individual sino colectivo, en el aspecto mitico y en la adscripcion a una familia espiritual. EnglishThe article reconstructs a period, adolescence and youth, in the life trajectory of Genaro, pai de santo of an Afroumbandista temple that works actively in the north of the suburbs of Buenos Aires since the 1980s. This religious leader decided to go into exile in Brazil during the last civil-military dictatorship, a country in which he became initiated in the religions of African origin and where he obtained his priestly formation. Based on participant observation and in-depth interviews with the informant, I analyze the experience of diversity, not only religious but sex-generic, as well as the agency strategies that people like Genaro implemented to find their way through, the darkest years of argentina’s recent history. Here, religion occupies a central place, as a site of arrival, destination, promised land and space of belonging that mitigates pain, uprooting and suffering, granting a new redemptive identity, which entails rebirth, not only individual but collective, in a mythical aspect and in belonging to a spiritual family.
espanolEste escrito busca reflexionar en torno a la relacion entre comunidad mapuce, memoria y silencios. Observamos a partir del estudio de caso del lof Campo Maripe –ubicado en el departamento de Anelo de la provincia de Neuquen– como la experiencia de la violencia de la conquista de los Estados argentino y chileno desestructuro la comunidad de origen y genero silencios en la transmision cultural de la primera y segunda generacion de la familia Campo. Abordamos tambien como aparecen en los testimonios actualmente –en pleno proceso de reconstruccion comunitaria– las huellas de “la guerra” –como se nombra a la conquista estatal del territorio–y la violencia, asi como de que forma estas son vinculadas con el presente de lucha. Se sostiene que la comunidad emerge como una nocion dinamica a traves del tiempo, cuya reconstruccion en contexto de conflicto permite poner en palabras las violencias silenciadas. Los testimonios analizados surgen de entrevistas realizadas por la autora y por colegas dentro del mismo equipo de investigacion, bajo la modalidad individual, asi como colectiva. Por el otro lado, tambien se han tomado las declaraciones vertidas durante las audiencias publicas del juicio penal que atraveso la comunidad en el 2019. EnglishThis paper seeks to reflect on the relationship between Mapuce community, memory and silences. Based on the case study of the lof Campo Maripe –located in theDepartment of Anelo, in the province of Neuquen– we observe how the experience of the violence during the conquest of the Argentine and Chilean States destructured the community of origin and generated silences in the cultural transmission of the first and second generations of the Campo family. We also address how the traces of “the war” –as the state conquest of the territory is called- and violence appear in the present testimonies, in the midst of the process of rebuilding the community, as well as how theyare linked to the current struggles. We argue that the community emerges as a dynamic notion over time, whose reconstruction in the context of conflict allows for the silenced violence to be put into words. The testimonies analyzed are the result of interviews conducted by the author and by colleagues within the same research team, both individually and collectively. Statements made during the public hearings of the criminal trial the community went through during 2019 were also taken into consideration.
espanolLa devocion a Jose Gabriel del Rosario Brochero (1840-1914), el llamado “cura gaucho”, es una expresion religiosa argentina donde la materialidad sagrada juega un papel destacado en la estructura emocional y simbolica del grupo. En efecto, el movimiento entorno a este sacerdote, ungido oficialmente santo en el ano 2016 por la Iglesia Catolica a partir de los milagros de cura que se le atribuyen, configura un culto motorizado por el “deseo proxemico” de cercania de los fieles hacia sus reliquias, esto es, sus restos corporales asi como objetos que estuvieron en contacto con el. En este trabajo, luego de situar las coordenadas fundamentales del culto a las reliquias de los santos dentro del cristianismo, especialmente al destacar el hecho que en tanto “objetos poderosos” aportan a las comunidades que las poseen legitimidad simbolica, beneficios economicos y articulan lazos comunales e identitarios, presentaremos las coordenadas fundamentales de la veneracion a las reliquias dentro del movimiento brocheriano en la Argentina contemporanea. EnglishThe devotion to Jose Gabriel del Rosario Brochero (1840-1914), the so-called “gaucho priest”, is an Argentine religious expression where sacred materiality plays a prominent role in the emotional and symbolic structure of the group. Indeed, the movementaround this priest, officially anointed saint in 2016 by the Catholic Church based on the miracles of healing attributed to him, configures a cult driven by the “proxemic desire” of closeness of the faithful to his relics, that is, his bodily remains as well as objects that were in contact with him. In this article, after pointing out the fundamental aspects of the cult of the relics of the saints within Christianity, highlighting the fact that as “powerful objects” these provide the communities that possess them with symbolic legitimacy and economic benefits. Furthermore, these articulate communal ties, I also present the fundamental aspects of the veneration of relics within the movement aroundpriest Brochero in contemporary Argentina.
This article aims to investigate how the absence of the Romani People history and culture in the Spanish educational curriculum affects the self-esteem and racial esteem that Roma people have of themselves. Difference between self-esteem and racial esteem has been addressed, information has been collected regarding the situation of Roma students in schools and interviews have been conducted with seven Roma people from Madrid, the Valencian Community and Castilla y Leon. The sample includes four women and three men, aged between 12 and 35 years. Four of them being under 20 years old and each one studying in a different public center. The methodological approach used in this work is the critical communicative approach. The results obtained indicate that the racial esteem of Roma people could be being negatively affected by the ignorance of the history that precedes us as a group. Other factors that positively affect said racial self-esteem have been found.
espanolEste texto pone en evidencia el malentendido producido alrededor de la nocion de “espiritualidad” en escenarios de encuentro entre el Estado y los pueblos indigenas de la Amazonia colombiana, abiertos por el contexto transicional derivado del Acuerdo de Paz con la antigua guerrilla de las FARC-EP. Para ello, a traves de dos ejemplos etnograficos y de un breve barrido historico, exploramos como se produce, se moviliza y se utiliza dicha categoria por diferentes actores e instituciones, como las organizaciones indigenas amazonicas y la Comision de la Verdad. De igual manera, abordamos algunos de sus efectos politicos concretos. Por ultimo, concluimos que, por un lado, la nocion de “espiritualidad” ha sido utilizada por las instituciones del Estado como un marcador de alteridad asociado a la diferencia cultural, que refuerza la produccion historica de los indigenas como los “otros” de la nacion. Por otro lado, para los pueblos indigenas dicha nocion ha servido como herramienta de posicionamiento politico y les ha permitido promover publicamente su agenda, atada al cuidado de la vida, el territorio y el buen vivir, y tramitarla dentro de los nuevos escenarios de interpelacion al Estado nacidos del contexto de transicion. EnglishThis article highlights the misunderstanding that arises around the notion of “spirituality” in encounters between the Colombian State and the indigenous peoples of the Colombian Amazon, in the transitional context derived from the Peace Agreement with the former FARC-EP guerrillas. For this purpose, through two ethnographic examples and a brief historical account, we explore how this category is produced, mobilized and used by different actors and institutions, such as the Amazonian indigenous organizations and the Truth Commission. We also address some of its concrete political effects. Finally, we conclude that, on the one hand, the category of “spirituality” has been used by state institutions as a marker of otherness associated with cultural difference, reinforcing the historical production of indigenous peoples as the “others” of the nation. On the other hand, this notion has granted indigenous peoples a tool for their political position, for promoting their agenda, linked to the protection of life, territory and “good living”, which has been dealt with within the new scenarios of interaction with the State, in the transition context.
espanolAlgo que caracteriza a nuestra sociedad en la actualidad es la cada vez mayor insercion que tienen las diferentes tecnologias digitales en la vida cotidiana de los actores. En particular, hay un creciente uso de redes sociodigitales (principalmente Facebook y Whatsapp) como medios de comunicacion por excelencia para los distintos ordenes de la vida: grupos de pares, relaciones institucionales (laborales, educativas, recreativas), entre otros. Lejos de resultar un mero accesorio util para lo estrictamente comunicativo, las redes sociodigitales estan consolidandose como relevantes espacios de socializacion: las interacciones que se entretejen de manera online, muchas veces, influyen directamente en las que ocurren offline con la realidad experimentada por los actores, y viceversa. Esto se da en ambitos de todo tipo, tanto en los ya mencionados (espacios de trabajo, educacion, familia, amigos), como –en el caso que compete a este escrito– en ambitos propios de las practicas religiosas. En el presente trabajo, reflexionare en torno a la pregunta sobre como se da esa mutua permeabilidad entre interacciones online y offline experimentadas por grupos politicos afroreligiosos de Buenos Aires y cuales son las caracteristicas principales que las definen. EnglishAn aspect that characterizes our society today is the increasing presence of different digital technologies in the daily lives of the people. In particular, there is a growing use of socio-digital networks (mainly Facebook and WhatsApp) as means of communication par excellence in diverse orders of life: peer groups, institutional relations (work, educational, recreational), among others. Far from being merely useful accessory for communication, socio-digital networks are consolidating as relevant spaces for socialization: the interactions that are interwoven online, many times, directly influence those that occur offline by which reality is experienced by the users. actors, and vice versa. This takes place in all areas, both in those already mentioned (work spaces, education, family, friends), and - in this article - in areas of religious practices. In this paper, I will reflect on how this mutual permeability occurs between online and offline interactions experienced by Afro-religious political groups in Buenos Aires and what are the main characteristics that define them.
This work analyzes, from an ethnographic perspective, the strategies used by indigenous women who participate in organizational processes to transcend from the domestic sphere to the public sphere in the first decades of the 21st century. The article argues that indigenous women, on one hand, position themselves in the public sphere as women mothers, caregivers and transmitters of an ancestral culture to demand the application of intercultural policies, resorting to a discourse anchored in the defense of the rightsto ethnic and cultural diversity. However, when this same group of indigenous women presents their demands in the public community sphere, they resort to a discourse thatemphasizes the defense of women’s rights as a strategy to fight against the oppression and gender violence that exists within their own communities. To conclude, indigenous women, as politics actors, by stating that their rights as women are linked to the collective rights of indigenous peoples and to ethnic and cultural difference, challenge the division of individual and collective rights, as well as the idea of equality of all women, while emphasizing their differences.
Romani groups in Colombia have debated on the popular representations of their lives even before they were officially recognized as a distinct ethnic group. Colombian Romani civil society organizations have taken it upon themselves since their inception to instigate dialogue about the negative stereotypes with which they coexist in daily life. This article sustains that the negotiations with the state which established Romani People as an ethnic minority in 1997 marked a shift in the strategies through which Romani families have adapted to the Colombian context, including their public image.Grounded in the concepts of representation, stereotypification and performativity, the text sustains a critical perspective on the division between “gypsyness” and “non-gypsyness” that is part of the Romani experience. The argument is based on theauthor’s fieldwork in Bogota and other Colombian cities from 2006 until the present. Ethnographic description is brought to the text through empirical moments, vignettes that demonstrate the co-construction of divisions between “us” and “them” through the constant (re)production and transformation of stereotypes about “gypsyness”. The article seeks to initiate a conversation that goes beyond creation of stereotypes of Romani families in Latin America by critically examining the contextual relevance of narratives.
Villa Epecuen fue un pueblo turistico inundado hacia 1985 que permanecio bajo aguas cerca de veinte anos y luego, progresivamente, fue reapareciendo en forma de ruinas. La inundacion implico una ruptura en la trama socioeconomica local y en la vida cotidiana de las personas que vivieron/habitaron el pueblo. Este articulo parte de un montaje visual para presentar algunas preguntas en torno a como narrar un acontecimiento traumatico en un contexto local donde se juegan distintas intencionalidades y emocionalidades en el espacio en ruinas vinculadas a la experiencia vivida y a las discusiones sobre conservacion, patrimonializacion y promocion turistica. Particularmente, me interesa reflexionar como la inundacion y el paisaje blanquecino-grisaceo se constituyen en fundamentos visuales para construir relatos que enfatizan el caracter inimaginable e inexplicable, pero tambien increible y fantastico de lo acontecido. Analizo como el uso de distintas imagenes operan en la configuracion de tramas narrativas mixtas que inscriben al acontecimiento en genealogias de caracter mitico y vuelven al espacio en ruinas un lugar para ser mirado, capturado, recordado, narrado, transitado y visitado en modos que oscilan entre la conmemoracion y el espectaculo.
espanolBasado en el caso de los territorios guaranies y la expansion de la industria gasifera en el sudeste de Bolivia, este articulo ofrece reflexiones sobre las contradicciones entre el modelo extractivista de redistribucion progresista y el discurso y las potencialidades de descolonizacion. Por un lado, el gobierno del ahora exilado Evo Morales dedico gran parte de los recursos del gas a la redistribucion social. Pero por otro lado, la reproduccion de la economia del gas implicaba otros procesos y relaciones que contradicen profundamente el discurso de la descolonizacion. El gobierno hablaba de descolonizar el Estado, tanto internamente como en sus relaciones con poderes externos. Sin embargo, la dependencia en la industria de gas y la relacion de este con el capital extranjero minaba ambos esfuerzos. Las posibilidades de contrarrestar la larga trayectoria de la borradura colonial de la indigeneidad estan limitadas por la dinamica de la extraccion del gas, que no descoloniza, sino reproduce formas coloniales de reducir cuerpos y territorios en sus fronteras de expansion. EnglishBased on the case of Guarani territories and the expansion of the natural gas industry in southeastern Bolivia, this article offers reflections on the contradictions between the extractivist model for progressive redistribution and the discourse and potentiality of decolonization. On one hand, the government of now-exiled Evo Morales dedicated a significant portion of gas royalties to social redistribution. But, on the other hand, the reproduction of the gas economy entailed other processes and relations that deeply contradicted the discourse of decolonization. The government spoke of decolonizing the State, internally as well as in its relations with external powers. Nonetheless, dependence on the gas industry and the relation between it and foreign capital undermined both efforts. The possibilities for stopping the long trajectory of colonial erasure of indigeneity are limited by the dynamics of gas extraction, which does not decolonize, but rather reproduces colonial forms of reducing bodies and territories on its expansive frontiers.
espanolEste articulo se basa en la investigacion de la tesis doctoral titulada “Politicas, eticas y esteticas de la memoria en la Colombia contemporanea” en la Universidad de Siena, y del proyecto Trasegares en el marco del XV Salon Regional de artistas zona centro: el “museo efimero del olvido”. La investigacion se basa en dos etnografias que realice en anos anteriores y que he repensado conjuntamente desde la articulacion entre procesos de subjetivacion, mecanismo de despojo y el trabajo del cuidado. Desde una perspectiva de genero, los dos trabajos de campo realizados en Colombia buscaron aproximarse a las practicas de algunos movimientos sociales y colectivos de mujeres que reagencian y reinventan el habitar de los cuerpos tocados por las diferentes violencias, deteniendonos en las practicas cotidianas transformativas que les permiten ir resignificando sus heridas, los espacios que habitan y resistir a las identidades que las sujetan. Se trata, en muchos casos, de practicas de re-significacion aparentemente banales, imperceptibles, escurridizas, dificiles de nombrar, fijar o identificar, pero donde la cotidianidad de las mujeres que viven en medio de estos espacios, desde sus contextos especificos y contingencias emergentes, dan lugar a otras posibilidades de futuros pensados y sentidos, a partir de otras relaciones con el pasado y el presente. EnglishThis article is based on research carried out for my dissertation thesis entitled “Politicas, eticas y esteticas de la memoria en la Colombia contemporanea” at the University of Siena and the project “Trasegares” as part of the XV Regional Exhibition of Artists from the central region of Colombia and organized under the title of Ephemeral Museums of Oblivion. Research is based on two ethnographic research projects I worked then and that now I rethink them together again from the lenses of the articulation of subjectification processes, dispossession mechanisms and care. From a gender perspective, both fieldwork experiences in Colombia intended to approach particular social movement practices and women’s collectives that are reworking and reinventing embodiment touched by different violences, pointing at those everyday and transformative practices that allow them to resignify both their wounds and the same spaces they inhabit while resisting the identities imposed upon them. In many cases, I am considering those resignifying practices apparently banal, imperceptible, fleeting, difficult to name, fix or identify, where the everyday life of women living in those spaces, amidst their specific contexts and emergent contingencies, are making a space for other possible ways of thinking and feeling other futures, from within the relations of the past and the present.
El estudio de la migracion internacional y la participacion de las mujeres en estos flujos han ido cobrando importancia en los ultimos anos. En estos procesos, la constante comunicacion entre la persona que migra y sus familiares que se han quedado en origen se convierte en la principal expresion de afectos compartidos, al mismo tiempo que problematiza el propio concepto de madre y pone de manifiesto la plasticidad de las figuras de familia/parentesco transnacional. Este texto esta basado en un trabajo etnografico multisituado realizado con migrantes guatemaltecas trabajadoras domesticas en la ciudad de Madrid entre los anos de 2009 y 2011. En el se abordan las vivencias de un grupo de madres que han dejado a sus hijos en su pais de origen, para describir y analizar aquellas practicas que se activan a traves de las nuevas tecnologias de informacion y comunicacion ( TIC ) que buscan resignificar la proximidad fisica en la puesta en marcha del cuidado, la atencion y la crianza, desde y a pesar de la distancia. En una dinamica de circulacion de cuidados, estas mujeres se apoyan en unas redes familiares femeninas para seguir siendo madres, al mismo tiempo que estan modificando el propio significado del ser y hacer familia.
The purpose of this article is to identify the processes of subjectivation that underlie gender violence through the analysis of women’s self-defense or self-protection practices. In this text, I inquire on the senses and experiences that agents have regarding violence, as well as the representations of the hegemonic model of femininity and masculinity and their impact on the formation of subjectivities. Faced with the conception of a femininity based on a supposed innate pacifist, conciliatory and passive characteristic of women, the intention is determined how training in these practices dispute such subjectivity, whether consciously or not.Ethnographic research was carried out in Spain through participant observation in various self-defense courses and workshops showing how learning such a practice, in spite of the different meanings and effects on the subjects, It contributes to an awareness of the capacities and resources that women possess to handle violence, beyond physical or sexual aggression.
espanolEl presente articulo visibiliza los mecanismos inadvertidos a los que estaba sujeta la implementacion de las politicas territoriales en la reserva de biosfera Yaboti, en la provincia de Misiones. Argumentare que dichos mecanismos inadvertidos emergen cuando aplicamos una perspectiva temporal. Enfocandome en la situacion de la tierra de una comunidad indigena Mbya, sostengo que el reconocimiento de sus derechos territoriales fue puesto entre parentesis, es decir suspendidos por tiempo indeterminado en el contexto de estas politicas territoriales. En el caso presentado, la falta de titularizacion era parte de una situacion ambivalente en la cual los derechos territoriales de los indigenas no habian sido reconocidos, pero tampoco se les habia sido negado reconocimiento. Explorare dicha suspension de la titularizacion en relacion a la atribucion de tiempos distintos a los indigenas que los atribuidos a la gente no indigena. Planteo que el pasado y el presente de los indigenas es tergiversado y, de esta manera, el reclamo territorial de los Mbya es deslegitimizado. EnglishThis article makes visible the inadvertent mechanisms to which the implementation of territorial policies in the Yaboti biosphere reserve, in the province of Misiones, was subjected. I will argue that such inadvertent mechanisms emerge when we apply a temporal perspective. Focusing on the land situation of a Mbya indigenous community, I maintain that the recognition of their territorial rights was put in brackets, that is, suspended indefinitely in the context of these land policies. In the case presented, the lack of titling was part of an ambivalent situation in which indigenous land rights had not been recognized, but neither had they been denied. I will explore the suspension of titling in relation to the attribution of different times to indigenous people than those attributed to non-indigenous people. I argue that the past and present of the indigenous people is distorted, and in this way the territorial claim of the Mbya is delegitimized.
espanolEl objetivo de este articulo es mostrar los modos en que las condiciones de clase y de genero se entrecruzan y constituyen moralidades diferenciales en las trayectorias afectivas y sexuales de los jovenes. Se entiende a lo afectivo-sexual como una esfera de la subjetividad indisociable de las condiciones sociales en las que se encarna, que a la vez es actuada y negociada por los sujetos a medida que sus trayectorias se desenvuelven. Las principales conclusiones intentan establecer que los discursos sobre afectividad y sexualidad estan mediados por las trayectorias y performances de clase y de genero. En los discursos de lxs jovenes aparecen distinciones morales a las que es deseable amoldarse para distinguirse de otrxs. En ciertxs jovenes con un mayor capital social y politico asociado a la militancia estudiantil, esta moral y practica de si –en terminos de Foucault– esta asociada a una busqueda hedonista de las experiencias que tiene en muchos casos finalidades politicas. En otrxs, esta moral y practica de si trabaja en favor de distinguirse de contextos sociales desfavorecidos o proyectos vitales truncos. EnglishThe purpose of this article is to show the ways in which class and gender conditions intersect and constitute differential moralities in affective and sexual trajectories of young people. The affective-sexual is understood as a sphere of inseparable subjectivity of the social conditions in which it is embodied, which at the same time is acted and negotiated by the subjects as their trajectories unfold. The main findings seek to establish that discourses on affectivity and sexuality are mediated by class and gender trajectories and performances. In the youth’s discourses there are moral distinctions to which it is desirable to adapt to distinguish oneself from others. In certain young people with greater social and political capital associated with student activism, this morality and self-practice - in terms of Foucault - is associated with a hedonistic search for experiences that in many cases has political purposes. In others, however, this morality and self-practice works to distinguish itself from disadvantaged social contexts or truncated vital projects.
espanolDesde 2010 dos grupos contiguos fisicamente protagonizan un conflicto en la localidad de Punta Canal (Partido de Tigre, Provincia de Buenos Aires): la empresa desarrolladora de urbanizaciones privadas Eidico y un colectivo de identificaciones aborigenes, nacido con el nombre de Movimiento en Defensa de la Pacha. El articulo busca reconstruir analiticamente los repertorios morales mas relevantes de ambos grupos sociales, a fin de comprender tanto sus respectivas logicas identitarias como los motivos de su disputa. Durante un trabajo de campo realizado entre 2012 y 2015, he podido registrar y analizar los valores morales de estos grupos, que se han visto articulados en sus narrativas de origen, simbolizados en multiples representaciones, objetivados en sus configuraciones del espacio y los cuerpos, ritualizados en modos de habitar, transitar, celebrar, protestar y defenderse. En sus formas de apropiacion y movilizacion se han mostrado flexibles, en tanto han podido ser ampliados y reinterpretados. Pero a la vez, estas dinamicas se han visto restringidas por ciertos criterios de habilitacion y aprobacion social. EnglishSince 2010, two groups located in Punta Canal (Tigre, Province of Buenos Aires) have been involved in a conflict: an entreprise developer of private urbanizations (EIDICO)and a group of self-identified aboriginals, named of Movimiento en Defensa de la Pacha. The article seeks to reconstruct analytically the most relevant moral repertoires of both social groups, in order to understand their logics of identity and the reasons for their conflict. During fieldwork carried out between 2012 and 2015, I registered and analyzed these groups’s values, that have been articulated in their origin narratives, symbolized in several representations, objectified in time and space settings, ritualized in ways of living, traveling, celebrating, protesting and defending themselves. Such moral values, in their forms of appropriation and mobilization, have been flexible, and have been expanded and reinterpreted. But, at the same time, these dynamics have been restricted by certain criteria of empowerment and social approval.
