Lo etnojuvenil. Un análisis sobre el cambio sociocultural entre tsotsiles, tseltales y choles

Abstract

Estudio cómo lo juvenil indígena se reconfigura en tanto nueva etnicidad generacional, de una forma alejada de "la costumbre" comunitaria. Mis reflexiones se basan en relatos que ilustran las condiciones étnicas de los jóvenes en un tiempo nuevo, con una visión diferente a la de sus padres y abuelos, con búsquedas, valores, emociones y expectativas que indican nuevos rumbos. Usé el método etnográfico y realicé entrevistas, conversaciones informales, observación participante y revisión bibliográfica y hemerográfica durante siete años en comunidades tsotsiles, tseltales y choles. Este material develó contenidos transversales de lo etnojuvenil, la nueva categoría analítica que propongo.

Young Tzeltal Migrants from the Ejido to California’s Cities

“…Hvostoff (2009) describes the contemporary urban indigenous migrant as well prepared for business, with strong leadership skills and multilingual. Unlike the paternalistic image of the indigenes of the 1970s, this image speaks of an actor who conquers spaces by perpetuating the will to belong (Urteaga, 2011) as these young people do by transforming their identities and continuing to be themselves (Cruz-Salazar, 2017). As Leandro (interview, San Jose, 2011) put it,Look, being here has changed my life.…”

“…Symbolic work is creativity, material and nonmaterial cultural production, and the diffusion of acquired learning around a particular identity—the conversion of practices, values, and thoughts into particular styles of clothing, makeup, and other kinds of aesthetic behavior. The ethno-youth style (Cruz-Salazar, 2017) is a clear example of this symbolic work, which requires financial resources to maintain and transforms ethnic and migration elements into identity dimensions that link the place of origin and the place of reception through cultural consumption and production (Featherstone, 1991).…”

“…The Tzeltal ethos is about equanimous understanding, calmness, and respect for adults, the elderly, nature, and the cosmos; these are the privileged values for the development of every person. Daring and excessive body movement are generally unwelcome, being associated with mestizos (Cruz-Salazar, 2017). Giddens (1991) spoke of agency as an actor’s awareness of his or her location in a social structure and the strategies adopted to improve it.…”

Female Bodies and Globalization: The Work of Indigenous Women Weavers in Zinacantán

“…In addition, many indigenous people with resources have built houses in the city and run businesses both in their communities of origin and in San Cristóbal (Rus, 2011). In particular, women have become key players in domestic support by selling souvenirs in the city, which has allowed them to negotiate spaces for public and private participation and to redefine relationships between spouses and other family members (Cruz Salazar, 2017;Freyermuth and Manca, 2000).…”

Texting Amor: Emerging Intimacies in Textually Mediated Romance Among Tzotzil Mayan Youth

“…The textual practices have their effect in a contentious field of social activity, indexing microprocesses that contribute to the reconfiguration of new subjectivities, feelings, and moralities (Ahearn ; Fader ; Foucault ; Good ; Ochs and Capps ). These are framed within larger socioeconomic changes (G. Collier ; Collier and Quaratiello ; Rus , ; Rus and Collier ), as well as developmental changes in the population of study (Cruz‐Salazar , ; Greenfield ; Greenfield et al. ; Greenfield and Manago ; Manago , ; Neila Boyer ).…”