The blood-flesh peach or vineyard peach is an older heritage cultivar with juicy red-flesh and tart-sweet flavor. They are popular in France, where more than 200 years ago wine growers used to plant them on the vineyards as biological markers to detect the presence of powdery mildew. It is present in countries such as China, Italy, New Zealand, Australia and USA however, it remains a very rare variety worldwide. In Chile, the blood-flesh peach has a centenary presence in rural orchards where is called “Durazno Betarraga.” Reproduced by seeds, it has pass through generations of family farmers and has been adapted to local environmental conditions. This red-flesh peach is a local variety considered part of their traditional diets, however, cultural changes in food consumption, short postharvest life and water scarcity due to climate change are threatening its conservation. One of the objectives of the International Year of Fruits and Vegetables, as defined by the FAO, is to integrate small holders and family farmers into value chains for sustainable production and consumption of fruits and vegetables recognizing the contributions of farmer's landraces to their food security, nutrition, livelihoods and income. To promote this objective, we present the work we have been carry out for several years with a farming community. We have conducted ethnographic research to provide a qualitative description of the agricultural value of the blood peach in a limited territory of the Maule Region defined as the study area. For the quantitative section of our research we analyzed the antioxidant capacity (ORAC) and total polyphenol content and compared them with those of other fruits. To gather information on the presence of the blood-fleshed peach in other regions of Chile, we used a citizen science approach through social networks. We propose that this local variety is an innovative raw material to develop healthy fruit-based food, thus encouraging its conservation and consumption with a positive social and economic impact for the community and the local food system.

En este artículo presentamos los resultados de una investigación etnográfica, basada en una integración metodológica cualitativa/cuantitativa, sobre los impactos de la pandemia de Covid 19 en dos ciudades chilenas. En particular, aquellos referidos a la activación de redes alimentarias locales en sectores populares de las comunas de Peñalolén y Santiago (región Metropolitana) y Valdivia (región de Los Ríos). Recurriendo a un enfoque sustantivo y localizado de los sistemas alimentarios, se analizan los dinamismos, los alcances y los límites de dichas redes en los barrios, en tanto configuraciones socioterritoriales complejas. Nuestros datos evidencian que, en el marco de la crisis, el barrio, en sus distintas escalas, emerge como un espacio de resiliencia y resistencia creativa frente al problema del abastecimiento alimentario, revelando además un potencial de prosperidad en eventuales coyunturas similares.

Does modern anthropology pose a problem to the Christian faith? Contemporary scientific anthropology proposes a naturalistic conception of human personhood because of humankind’s place somewhere in the larger evolutionary process of life. Some authors use the theory of biological evolution to explain phenomena in other areas as well, and due to its success suggest it has universal application in cultural and religious studies too, as if it were a theory of everything. Darwin’s idea of a common origin of all life undermined a supposed superiority of humankind. It signalled the end of an Aristotelian metaphysical notion of classification and constituted a real blow for classical individualistic anthropology. Dawkins explains religion in terms of empirical immanent biological processes in the human brain. He views religious ideas as ‘memes’ that act like an infectious virus in mental processes. His hypothesis seems to be a relapse into the old Aristotelian pattern. Michael Persinger interprets religion as an internal physiological state of an individual brain and reduces the language of mental concepts to physiological states of a material brain. Persinger’s, and also Dennett’s, materialistic view presupposes a God’s Eye Point of View as an Archimedian perspective outside the world. If a God exists, the neurologists Newberg and d’Aquili argue that he needs a point of contact within our brain: the God spot. Sociobiologists Edward Wilson and David Wilson consider religion a form of group adaptation, because cooperating individuals show the primary benefits of cooperation and altruistic behaviour, just as social insects. Religion is an evolutionary support of altruistic instincts and creates a social infrastructure to benefit a cooperative society. However, social insects merely act on their instincts whereas human beings can act intentionally even against their primary instincts, because of motives for altruist practices inspired, for example, by the narratives and concepts of a Christian tradition. The communion of saints does not take place merely because of a social instinct, but because of the shared motive of the community as a whole, that is, the body of Christ, which acts altruistically irrespective of persons, including outsiders