RESUMEN
Este artículo examina el proceso en cual los jóvenes hondureños de la clase popular manejan la pena individual y colectiva. Las muertes comunes de sus pares debido a la violencia con armas y de las maras se suman al sentimiento de descontento de los jóvenes por sus posibilidades económicas y sociales. Como los jóvenes luchan contra la violencia que los rodea, también ellos reconocen que sus propias oportunidades se ven disminuidas, agravadas por las muertes de sus amigos y por la incapacidad de tener un futuro productivo en Honduras. Para ellos, la migración es la única opción para escapar tanto, de la muerte física como de la muerte social. Por la apropiación y consumo del tiempo y del espacio, los jóvenes ofrecen su pena no resuelta como una demanda moral a los fracasos de la nación.
This paper examines how young working class men in a Honduran colonia manage collective and individual grief. The commonplace deaths of their peers due to gun and gang violence parallels young men's own deep‐rooted dissatisfaction with economic and social possibilities. As young men struggle with the randomness of the violence around them, they are also acutely aware of their own diminished opportunities, linking together the murders of their friends with the inability to have a productive future in Honduras. For them, migration is the only viable option to escape both physical and social death. Through the appropriation and consumption of time and space, young men offer their unresolved grief as a moral claim to the failures of the nation.
Ethnographers may experience troubling relationships while conducting research. Strained interpersonal relationships with members of the communities where ethnographers work can be caused by emotional entanglements, acts of violence, or betrayal. When harm occurs, ethnographers are faced with ethical and emotional challenges about reporting one's experience versus descriptions of social facts. This article compares desahogarse, a way of speaking on Dominican streets used to express everyday betrayals, with the genre of the narrative ethnography to explore modes of presenting the contextualized self in fieldwork. In particular, the use of the textual strategies of perspective and composite characters and events are explored as writing approaches when faced with a troubled fieldwork relationship that had ethical implications on the access to the street community being researched. Ethnographers should consider the ethical, representational, and analytical gains of an ethnography that relies on a deliberate, if partial, exploration of the emotional experiences of fieldwork.
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