El papel de la charrería como fenómeno cultural en la construcción del Occidente de México

Verea, Cristina Palomar

doi:10.18352/erlacs.9686

Cited by 9 publications

(9 citation statements)

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“…En estas lecturas sobresale un sesgo de clase y racismo en los estereotipos de la cultura nacional e identidad mexicana, donde tanto los jinetes, caporales y promotores, como la afición ranchera, pertenecen a un mundo social diferente, vulgar e inculto de la jerarquía social rural. Mientras que la charrería se considera un deporte nacional de elegancia y gallardía asociada a la burguesía ranchera del occidente mexicano (Palomar ), montar toros de jaripeo es considerado un espectáculo de subalternos, que inició entre los peones rancheros en fiestas rurales donde la embriaguez y altanería gobernaban los tiempos de ocio (Menkedick y Santiago, s/f). Para ilustrar esto, es útil traer a colación dos personajes de la cultura popular mexicana: Antonio Aguilar y Joan Sebastian .…”

Section: Clase Y Racismo: El Espectáculo Socialunclassified

“…Para ilustrar esto, es útil traer a colación dos personajes de la cultura popular mexicana: Antonio Aguilar y Joan Sebastian . El primero de ellos popularizó la charrería a través de sus películas en la década de los cincuenta en el auge del nacionalismo posrevolucionario; “el Charro de México” es pieza clave para entender la creación de imaginarios nacionales sobre la figura del charro y la consolidación de la charrería como deporte nacional (Palomar ) . El segundo, Joan Sebastian, “el Rey del jaripeo,” se consolidó hacia la década de los noventa como el representante de la cultura campirana, la rancherada afín al espectáculo del jaripeo en las zonas rurales del país.…”

Section: Clase Y Racismo: El Espectáculo Socialunclassified

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Juego y suerte: el jaripeo como espectáculo social y su profesionalización en el suroeste de Puebla, México

Zúñiga

2019

J Latin Amer Carib Anth

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Resumen Este artículo analiza el jaripeo considerando dos aspectos interrelacionados. El primero se refiere al proceso de profesionalización, en el cual se han incorporado instrumentos en la monta que han mejorado la calidad del espectáculo, pero incrementado el riesgo del jinete. Argumento que este mecanismo de violencia y la posibilidad de la muerte del jinete hacen más atractivo el espectáculo. El segundo se refiere al jaripeo como espectáculo social que contiene y genera estereotipos raciales y de clase, para lo cual se realiza una comparación con la charrería y se presentan algunas reflexiones sobre la cultura ranchera relacionada con estos espectáculos. Este estudio se sustenta en los datos recabados mediante entrevistas y trabajo de campo en tres municipios del suroeste de Puebla, México (Piaxtla, Axutla y Tulcingo). En esta región, los jaripeos se han profesionalizado con mayor fuerza desde los años noventa como una actividad ligada a la ganadería. [Charrería, desigualdades de clase y raza, ganadería de reparo, México, profesionalización del jaripeo]

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Section: Clase Y Racismo: El Espectáculo Socialunclassified

Juego y suerte: el jaripeo como espectáculo social y su profesionalización en el suroeste de Puebla, México

Zúñiga

2019

J Latin Amer Carib Anth

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“…Horses and cattle permitted new activities such as ranching and the inadvertent development of charrería. This activity, although seen as part of the popular imagination as the national sport, drew from the Western state of Jalisco and their strong sense of identity [8]. Later, after the demise of the Spanish Empire, other colonialists and entrepreneurial figures visited Mexico, including the British (and the Cornish in particular), who brought football with them, along with golf and tennis for the elites.…”

Section: Situating Mexico In Time and Spacementioning

confidence: 99%

From the Calendar to the Flesh: Movement, Space, and Identity in a Mexican Body Culture

Jennings

2018

Societies

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There are numerous ways to theorise about elements of civilisations and societies known as ‘body’, ‘movement’, or ‘physical’ cultures. Inspired by the late Henning Eichberg’s notions of multiple and continually shifting body cultures, this article explores his constant comparative (trialectic) approach via the Mexican martial art, exercise, and human development philosophy—Xilam. Situating Xilam within its historical and political context and within a triad of Mesoamerican, native, and modern martial arts, combat sports, and other physical cultures, I map this complexity through Eichberg’s triadic model of achievement, fitness, and experience sports. I then focus my analysis on the aspects of movement in space as seen in my ethnographic fieldwork in one branch of the Xilam school. Using a bare studio as the setting and my body as principle instrument, I provide an impressionist portrait of what it is like to train in Xilam within a communal dance hall (space) and typical class session of two hours (time) and to form and express warrior identity from it. This article displays the techniques; gestures and bodily symbols that encapsulate the essence of the Xilam body culture, calling for a way to theorise from not just from and on the body but also across body cultures.

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“…Since its reintroduction to the Americas during the time of Spanish colonization (Luís et al, 2006;Jimenez et al, 2012), the horse has played a significant role in the history and culture of Mexico (LeCompte, 1985;Griffith and Fernán-dez, 1988;Nájera-Ramírez, 1994;Palomar, 2004;Pineda and Díaz, 2012). Mexico has one of the largest horse populations in the world (da Mota and Regitano, 2012) with a substantial number of mixed-breed horses used for agricultural, farming, transportation, tourism and patrolling (i.e.…”

Section: Introductionmentioning

confidence: 99%

“…However, a significant number of horses in Mexico are purebred, mainly promoted by four official horse breeding associations that manage the studbooks for breeds such as the Pura Raza Española, Lusitano, Azteca, Westphalian, Holsteiner, Dutch and Belgian warmbloods, Selle Français, Hanoverian, Thoroughbred, Quarter Horse and Arabian (CONARGEN, 2017;Domínguez-Viveros et al, 2014). Purebred horses in Mexico are used for several equestrian events, including horse racing, Olympic disciplines and traditional equestrian competitions known as charreadas (Palomar, 2004;Cantú-Martínez et al, 2012;Pineda and Díaz, 2012;Rodríguez-Sánchez et al, 2015). Additionally, a barely documented, but broadly extended use for these purebred animals is the training for horse dancing competitions during traditional regional festivities.…”

Section: Introductionmentioning

confidence: 99%

Diversity and effective population size of four horse breeds from microsatellite DNA markers in South-Central Mexico

et al. 2017

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Abstract. The South-Central region of Mexico has experienced a sizeable introduction of purebred horses for recreational aims. A study was designed to assess effective population sizes and genetic diversity and to verify the genetic integrity of four horse breeds. Using a 12-microsatellite panel, Quarter Horse, Azteca, Thoroughbred and Creole (CRL) horses were sampled and analysed for diversity and genetic structure. Genetic diversity parameters showed high numbers of heterozygous horses but small effective population sizes in all breeds. Population structure results suggested some degree of admixture of CRL with the other reference breeds. The highly informative microsatellite panel allowed the verification of diversity in introduced horse populations and the confirmation of small effective population sizes, which suggests a risk for future breed integrity.

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El papel de la charrería como fenómeno cultural en la construcción del Occidente de México

Cited by 9 publications

References 10 publications

Juego y suerte: el jaripeo como espectáculo social y su profesionalización en el suroeste de Puebla, México

Juego y suerte: el jaripeo como espectáculo social y su profesionalización en el suroeste de Puebla, México

From the Calendar to the Flesh: Movement, Space, and Identity in a Mexican Body Culture

Diversity and effective population size of four horse breeds from microsatellite DNA markers in South-Central Mexico

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