ResumenLos cambios introducidos por la modernización y la globalización en las sociedades tradicionales han alterado las prácticas sociotécnicas y formas de vivir en comunidad. Sin embargo, algunas sociedades rurales se han resistido bajo diferentes modalidades frente a los procesos modernizadores y de cambios provenientes del entorno, considerando que valoran y conservan las expresiones culturales y organizativas para sobrevivir. Se describen algunas de las prácticas sociotécnicas, como herencias patrimoniales, relacionadas con la seguridad alimentaria, encontradas en trabajo de campo durante 2011-2012 y se destacan sus beneficios. Se concluye que subsisten varias prácticas arraigadas a la cultura e identidad de la Mixteca alta de Oaxaca, tales como: trabajo cooperativo (gueza-trabajo), préstamo de alimentos (guezaalimentos), trueque, agricultura tradicional y recolección de plantas silvestres. La permanencia entre comunidades y familias de diversas prácticas sociotécnicas se conforman como estrategias locales que fortalecen la seguridad alimentaria, las cuales deben ser respetadas, promovidas y rescatadas por programas e instituciones de diferentes niveles de gobierno. AbstractThe changes introduced by modernization and globalization in traditional societies have altered sociotechnical practices and ways of living in community. However, some rural societies have resisted under different modalities in the face of modernizing processes and changes in the environment, considering that they value and conserve their cultural and organizational expressions that allow them to survive. Some of the main sociotechnical practices, such as heritage inheritance related to food safety, found in field work during 2011-2012 and its benefits are highlighted. It is concluded that several practices are still rooted in the culture and identity of the Mixteca Alta of Oaxaca, such as: cooperative work (gueza-work), food loaning (gueza-food), barter, traditional agriculture, and harvesting of wild plants. The widespread permanence between communities and families of diverse sociotechnical practices are conformed as local strategies that strengthen food security, which need to be respected, promoted and rescued by programs and institutions of different government levels. IntroducciónLa industrialización, la urbanización, la expansión del trabajo asalariado y del mercado de consumo contribuyeron a transformar la estructura, organización y funciones de las familias rurales (Maldonado, 2002). De acuerdo con Rogers y Svenning (1973) el desarrollo es un cambio social, que introduce nuevas ideas en un sistema, para obtener mayores ingresos per capita y niveles de vida mediante la utilización de métodos de producción más modernos y una mejor organización social.Las comunidades rurales han fomentado la vida colectiva, tejiendo lazos de solidaridad y cooperación basado en relaciones y regulación del orden interno entre los miembros de la comunidad, llamado en las sociedades andinas Sumac Kausay (Kichua) o suma qamaña (Aymara) (buen vivir) (E...

The aim of this research was to analyze the permanence of ancestral practices used on growing potatoes, between the years 1950 and 2016. Two rural communities (Apatug and Puñachisag) were selected in the province of Tungurahua, Ecuador. Semi-structured interviews were conducted with 63 key informants selected with the snowball and group interview methods. Has characterized the agricultural calendar, the use of varieties, associativity and observation of lunar phases. The results suggest the temporal relationship of potato planting and harvest with the feasts ancestral religious. These cycles were observed until the decade of the sixties and seventies. However, with the agriculture modernization, these calendars are modified. On the other hand, they also noted the predominance of improved varieties on native varieties. Most of the varieties cultivated by farmers, are Fripapa-Putza and Semichola and respond to the destination of the output (sales and/or family consumption); 65% practice monocultures and 58.5% consider the lunar phases for agricultural work. It is concluded the ancestral practices are at risk of extinction and need to be understood and rehabilitated by the new generations of peasants as well as technical programs for the transfer of technology to achieve a more sustainable agriculture.