Liberation or Theology? Ecclesial Base Communities in Oaxaca, Mexico

Fieldwork Protocols for Anthropological Research in Mexico: Permissions and Dissemination

“…Other methods of dissemination may be more appropriate than delivering copies of a report publication. In 1988, we presented a video of local production activities designed and carried out by a base community organization in San Juan La Jarcia (described in MacNabb and Rees 1993), that we narrated (and left a copy). Even though the audience already knew what the projects were about, they delighted in the presentation.…”

The Politics of Liberation

“…The close intracommunity integration that characterizes rural Oaxaca, deriving mostly from the civil-religious political complex or cargo system at the core of local government, is absent in the city, and this has impeded the momentum of liberationist projects there: in Oaxaca City, for example, they are limited to a few parishes (see, e.g., McNabb and Rees, 1993). In addition, the very conservative, traditionalist orientation of Oaxacan urban society and the independent orientation of popular religiosity make it difficult for people to reconcile religion with confrontive political behavior and therefore likely contribute to the stagnation of the urban progressive campaign (Norget, 1997).…”

Os colares de vidro de Quiatoni (México): suas agências e simetrias na prática museológica e antropológica

“…Se desde a época revolucionária estava fortemente atrelada a uma conceção hegemónica que exaltava a modernidade, na década de 80 surgiram várias iniciativas internacionais que promoveram a consideração da diversidade nacional. Nesse contexto cria-se o primeiro museu comunitário mexicano (em 1984) e, desde 2001, o Consejo Nacional para la Cultura y las Artes promove uma noção de "México: Nación Multicultural" (Rufer 2014a Muñoz Goetsch 2012;Gabarrot Arenas 2010;González 1994), mas poucos se interessaram especificamente por Quiatoni (Nuñez Matadamas 2011;Smith 2008;MacNabb e Rees 1993;Angeles Martínez 1989, 1997Murphy 1989), e menos ainda foram os que realizaram algum tipo de reflexão sobre os colares.…”