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El documento muestra algunos de los resultados de una investigación sobre necesidades y comportamiento informativo de la comunidad indígena purépecha en el pueblo de Cherán en el Estado de Michoacán, México. Este estudio contempló los siguientes objetivos a alcanzar: identificar las necesidades de información; detectar el comportamiento informacional en los aspectos de utilización de dispositivos móviles y acceso a internet, incluyendo las fuentes de información usadas con mayor frecuencia. La muestra de la población fue de 276 personas distribuidas en los siguientes estratos: Estudiante, Docente, Ama de casa, Artesano/a, Señor o jefe de familia, Comerciante, Integrante del Consejo Mayor, Integrante del Consejo de Jóvenes y Coordinador/a de fogata. El periodo de aplicación tomó aproximadamente dos semanas, antes del inicio de la pandemia. Estos resultados presentan las necesidades de información detectadas, pero relacionadas con la edad, el género y la ocupación de las personas encuestadas. Se pretendió que la muestra de la población fuera la adecuada y se aplicó una entrevista estructurada. La investigación está sustentada en las dos primeras fases del Modelo NEIN (modelo sobre las necesidades de información). Los resultados muestran los tipos de información que necesitan los integrantes de esta comunidad y que versan principalmente sobre salud, educación, costumbres, comercio, organización social y compra-venta. Aquéllos toman diferente prioridad dependiendo de la edad, el género, la lengua, la escolaridad y la ocupación de las personas, mostrando que los factores externos e internos impactan sobre los sujetos e influyen en las necesidades de información que presentan. Así mismo ocurre con el comportamiento informativo, que en este caso sólo trata sobre mostrar el uso de dispositivos móviles y el acceso a internet, por un lado, y por el otro, sobre las fuentes a las cuales acuden para buscar la información: recurren principalmente a diferentes tipos de personas, con muy poco uso de la biblioteca.

Copyright of Investigación Bibliotecológica is the property of UNAM, Centro Universitario de Investigaciones Bibliotecologicas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

El indigenismo valora a los pueblos originarios de América y critica la marginación, la explotación y la opresión que han padecido desde la época colonial. Una manifestación del indigenismo la encontramos en el filme mexicano Maclovia (1948), dirigido por Emilio Fernández, que enfrenta a dos ideologías expresadas en relación a los purépechas de Janitzio: racista, por un lado; y reivindicadora y altruista, por el otro. En este artículo se analizan ambos discursos y se ahonda en los símbolos de José María Morelos, la paloma, la pesca, el agua y la canoa para develar cómo refuerzan la idea de una necesidad de inclusión de la cultura purépecha en la sociedad mexicana.

El presente texto tiene como objetivo hacer un análisis de las cuatro principales demandas de las organizaciones purépechas más reconocidas por su experiencia en Michoacán. Nos enfocamos en una perspectiva histórica que nos permite percibir cambios y variaciones en éstas, de acuerdo al contexto político y social del país. La lucha por el territorio, la autonomía, la remunicipalización y la representatividad política se expresarán en diferentes momentos y responderán a la existencia de condiciones propicias para la emergencia indígena.

El componente diacrónico es un campo común en gran parte de las investigaciones antropológicas de los últimos años. Hoy se reclama la necesidad de hacer etnografía de las formas locales, más que del contenido, usadas para significar su propia historia, entre ellas los archivos. En estas páginas se encontrará un recorrido por cómo ciertos archivos comunales se han convertido en estructuras para interpretar el pasado y la actividad social.

La idea del otro ligada a la del salvaje ha sido desde la antigüedad una obsesión de las diferentes culturas. Su definición ha abarcado desde las descripciones fantásticas de monstruos y seres infrahumanos, hasta la de territorios en los que se ubicaban. Desiertos, selvas, altas montañas o, simplemente, las últimas tierras conocidas durante la Edad Media, eran los lugares del extraño. Con el ejemplo de Latinoamérica en general y México en particular, la relación existente entre esos seres llamados “salvajes”, “bárbaros” o “brutos” y el espacio que habitaban.

This paper analyzes non monetized forms of exchange, practiced both in the civil and religious ceremonial contexts, such as in commercial and daily life in the purépecha region through documental sources as well as ethnographic observation. It argues that several forms of barter, exchange and reciprocity are historically practiced, and still performed nowadays because of their dynamism and their social and political implications beyond its economic importance. We conclude that those strategies are functional and well adapted to market economy, that they emerge from a different background and assume a different conception on social and economic relationships, focusing on the reproduction of communitarian links. [ABSTRACT FROM AUTHOR]

The “Tianguis de cambio” at Patzcuaro, Michoacán, localized in the West of Mexico, it is a traditional market where is possible interchange of products such as corn, beans, fish and handicrafts produced and recollected by residents of nearby communities using artisanal methods of work, with low capital intensity and high use of labor. Since pre-Columbian times to the present, bartering has been critical for attendee’s subsistence, which change mainly food and items derived from productive activities in the region. The aim in this paper is identify the way in which social actors are involved in the exchange and their biocultural significance. The results show that most participants come from areas close to the lake and make barter of at least three quarters of the products they bring to change, most of these perishable. For a farmer, fisherman, or craftsman sector, the tianguis becomes one of the main distribution channels and food supply source. [ABSTRACT FROM AUTHOR]

Se analiza un evento conocido como pastorela realizado en la sierra purépecha de Michoacán. Se examinan obras significativas de teatro y de arte culto mexicano con tema indígena, identificando cómo se crea la presencia del diablo, en el primer caso, y la del indígena, en el segundo. Se remite a la ch’ananskua purépecha, para observar cómo se articulan juego y performance. El propósito es reflexionar, desde una perspectiva antropológica, sobre la utilidad de la noción de performance como “creación de la presencia”, y la importancia que tiene para los estudios de lo performativo centrarse en la acción, “la cosa haciéndose”, más que en el producto, “la cosa hecha”.

In this paper the operation of temporal farm workers program H2-A for the indigenous Purhepecha Region (in Michoacan, Mexico) is studied. This program is dedicated to a portion of migrant population who migrate in a temporal manner, from one to six months, to harvest different products such as fruits, vegetables and pine trees, following the agricultural cycles during the year. In the Purhepecha Region exists a long migratory tradition with more than one hundred years, but in the last two decades, due to the hardening of migratory laws around the border line, thousands of Purhepechas have found in working recruitments a safe way to migrate, and to find a stable work and income. Despite the irregularities the abuse and maltreatment that surround the hiring programs, there exist more than hundreds of purepechas that are waiting to be hired to be taken to the American "concentration camps", just there, where the capitalist system needs "labor force" with some characteristics. After all, the recruitments have a direct impact in local and regional development. [ABSTRACT FROM AUTHOR]

Insertion–deletions for human identification purposes (HID-Indels) offer advantages to solve particular forensic situations and complex paternity cases. In Mexico, admixed population known as Mestizos is the largest (∼90%), plus a number of Amerindian groups (∼10%), which have not been studied with HID-Indels. For this reason, allele frequencies and forensic parameters for 38 HID-Indels were estimated in 531 unrelated individuals from one Amerindian (Purépecha) and seven Mestizo populations from different regions of the country. Genotype distribution was in agreement with Hardy–Weinberg expectations in almost all loci/populations. The linkage disequilibrium (LD) test did not reveal possible associations between loci pairs in all eight Mexican populations. The combined power of discrimination was high in all populations (PD >99.99999999998%). However, the power of exclusion of the 38 HID-Indel system (PE >99.6863%) was reduced regarding most of autosomal STR kits. The assessment of genetic structure (AMOVA) and relationships between populations ( F ST ) demonstrated significant differences among Mexican populations, mainly of the Purépecha Amerindian group. Among Mexican-Mestizos, three population clusters consistent with geography were defined: (i) North-West region: Chihuahua, Sinaloa, and Jalisco; (ii) Central-Southern region: Mexico City, Veracruz and Yucatan; (iii) South region: Chiapas. In brief, this report validates the inclusion of the 38 HID-Indel system in forensic casework and paternity cases in seven Mexican-Mestizo populations from different regions, and in one Mexican Amerindian group. [ABSTRACT FROM AUTHOR]

Copyright of Alteridades is the property of Universidad Autonoma Metropolitana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The experience of migration to the United States of indigenous peoples is producing a change in ethno-racial systems of classification that is not simply reactive but reflects the history of each indigenous people and is expressed both at the institutional level and in the formation of a transnational ethnic subject. The experiences of the Purépechas of Michoacán, the Nahuas of Guerrero, and the Mixtecs of Oaxaca involve different migration histories and processes of ethnicization but share a history of Spanish colonization, subordination in the Mexican social structure, and discrimination as immigrants in the United States. Comparison of these experiences reveals the importance of the instrumental dimension, of the institutional context in the place of destination, and of ethnic agents as creators of emblems of ethnicity under conditions of geographical dispersion. State action continues to organize much of the political and cultural content of subnational identities, and the state remains the interlocutor in processes of ethnic agency every step of the way.La migración de los pueblos indígenas a los Estados Unidos está produciendo un cambio en los sistemas de clasificación étnico-racial que no es meramente reactivo sino que refleja la historia de cada pueblo indígena y se expresa tanto en el plano institucional como en la formación de un sujeto étnico transnacional. Las experiencias de los Purépechas de Michoacán, los Nahuas de Guerrero y los Mixtecos de Oaxaca implican diferentes historias migratorias y procesos de etnificación, pero comparten una historia de colonización española, subordinación en la estructura social mexicana, y la discriminación que sufren como inmigrantes en Estados Unidos. Una comparación de estas experiencias revela la importancia de la dimensión instrumental y del contexto institucional en el lugar de destino, así como la de los de agentes étnicos como creadores de emblemas de etnicidad bajo condiciones de dispersión geográfica. Las acciones del estado continúan gestionando gran parte del contenido político y cultural de las identidades subnacionales y el estado sigue siendo el interlocutor en los procesos de agencia étnica en cada momento. [ABSTRACT FROM PUBLISHER]

El susto among Purépecha people is today a disease that, at least in some cases, appears as a social sanction for bad behavior. Moreover, the last giver of this disease is not pre-hispanic entities as has been commonly argued, but the devil, in his many appearances. Therefore the disease functions as a warning to the member who is breaking the community balance -and the devil, as the symbolic representation of the disorder. The way to deal with these forces is built by el costumbre and modern Catholicism.

Many aspects of rituals are still the focus of debate in Anthropology, pitting diverse schools of thought and authors in direct confrontation one with another. However, there is convergence among them that rituals express, communicate, amd reflect the identity of the social groups who perform these rituals. This article reflects on the problematical character of this assumption by examining Christmas plays carried out in the Purépechan area. Given that the idea of identity cannot be overlooked, the text points out not one, but several identities are involved in these Christmas plays. They are not simple expressions or reflections of identity as perceived in ordinary life. In Christmas plays identities are presented in unusual ways: they are affirmed at the same time they are negated. For this purpose the author undertakes a critical review of classic theories of ritual and builds an alternative perspective. [ABSTRACT FROM AUTHOR]

Allele frequencies and statistical parameters of forensic efficiency for 30 deletion-insertion polymorphisms (DIPs) were estimated in six Mexican populations. For this purpose, 421 unrelated individuals were analyzed with the Investigator DIPplex kit. The Hardy-Weinberg and linkage equilibrium was demonstrated for this 30-plex system in all six populations. We estimated the combined power of discrimination (PD ≥ 99.999999 %) and combined power of exclusion (PE ≥ 98.632705 %) for this genetic system. A low but significant genetic structure was demonstrated among these six populations by pairwise comparisons and AMOVA ( F ≥ 0.7054; p ≤ 0.0007), which allows clustering populations in agreement with geographical criteria: Northwest, Center, and Southeast. [ABSTRACT FROM AUTHOR]

The article discusses education policies pertaining to indigenous communities in the province of Quebec, Canada and the state of Michoacán, Mexico. In particular, it looks at cultural and financing challenges, as well as questions regarding teacher education, related to providing public education to the Algonquin Indians of Quebec and the Tarasco Indians of Michoacán. The article explains that educational models imposed on indigenous peoples by the governments of former colonies have historically aimed to promote uniformity by assimilating native peoples into mainstream society, acknowledging only superficially the cultural and linguistic differences inherent in indigenous communities.

The article examines the perception of inhabitants of the Purépecha (Tarascan) Indian town of Sevina, Mexico of their existence in the countryside before they began migrating to colonial towns. It defines the Purépecha temporal concept of "más antes" (more before) as a place in time which cannot be accessed physically and during which the Indians lived and then abandoned life in the hills and mountains. The article suggests that the two spaces inhabited by the Purépecha--the regulated life of the town and the wild setting of the mountains--figure in Purépecha consciousness.

Copyright of Revista Espanola de Antropologia Americana is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Previous studies have sought to associate the Pro12Ala variant of the peroxisome proliferator-activated receptor γ2 (PPARG2) gene with type 2 diabetes, insulin resistance, and obesity, with controversial results. We have determined the Pro12Ala variant frequency in 370 nondiabetic Mexican Mestizo subjects and in five Mexican Amerindian groups and have investigated its possible association with lipid metabolism, insulin serum levels, and obesity in three of these populations. Two independent case-control studies were conducted in 239 nondiabetic individuals: 135 case subjects (BMI ≥ 25 kg/m²) and 104 control subjects (BMI < 25 kg/m²). The PPARG2 Ala12 allele frequency was higher in most Amerindian populations (0.17 in Yaquis, 0.16 in Mazahuas, 0.16 in Mayans, and 0.20 in Triquis) than in Asians, African Americans, and Caucasians. The Pro12Ala and Ala12Ala (X12Ala) genotypes were significantly associated with greater BMI in Mexican Mestizos and in two Amerindian groups. X12Ala individuals had a higher risk of overweight or obesity than noncarriers in Mestizos (OR = 3.67; 95% CI, 1.42--9.48; p = 0.007) and in Yaquis plus Mazahuas (OR = 3.21; 95% CI, 1.27--8.11; p = 0.013). Our results provide further support of the association between the PPARG2 Ala12 allele and risk of overweight or obesity in Mestizos and two Amerindian populations from Mexico. [ABSTRACT FROM AUTHOR]

The (CGG)n repeat size distribution in the FMR1 gene was studied in healthy individuals: 80 X chromosomes of Mexican Mestizos from Mexico City and 33 X chromosomes of Mexican Amerindians from three indigenous communities (Purepechas, Nahuas, and Tzeltales), along with alleles and haplotypes defined by two microsatellite polymorphic markers (DXS548 and FRAXAC1) and two single nucleotide polymorphisms (FMRA and FMRB). Genetic frequencies of Mestizo and Amerindian subpopulations were statistically similar in almost all cases and thus were considered one population for comparisons with other populations. Sixteen (CGG)n alleles in the 17-38 size range were observed, and the most common were the 25 (38.0%), 26 (28.3%), and 24 (12.3%) repeat alleles. This pattern differs from most other populations reported, but a closer relation to Amerindian, European, and African populations was found, as expected from the historical admixture that gave rise to Mexican Mestizos. The results of the CA repeats analysis at DXS548-FRAXAC1 were restricted to nine haplotypes, of which haplotypes 7-4 (52.2%), 8-4 (23.8%), and 7-3 (11.5%) were predominant. The modal haplotype 7-4, instead of the nearly universal haplotype 7-3, had been reported exclusively in Eastern Asian populations. Likewise, only seven different FRAXAC1-FMRA-FMRB haplotypes were observed, including five novel haplotypes (3TA, 4TA, 3-A, 4-A, and 5-A), compared with Caucasians. Of these, haplotypes - A (78.7%) and 3-A (13.2%) were the most common in the Mexican population. These data suggest a singular but relatively low genetic diversity at FMR1 in the studied Mexican populations that may be related to the recent origin of Mestizos and the low admixture rate of Amerindians. [ABSTRACT FROM AUTHOR]