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Desde la antropología política, este trabajo analiza las prácticas sociales, creencias y configuraciones ideológicas/mitológicas del sentido común local sobre "El resuelve", registradas durante un estudio de campo (2009-2011), con el consejo comunal "Guayana, Cultura y Libertad" (UD-145, San Félix, estado Bolívar, Venezuela), donde se empleó reiteradamente esta expresión coloquial. Algunos supuestos teóricos asumidos son: a) ciudadanía: status/condición sociopolítico-jurídica que implica derechos y deberes por pertenecer a un pueblo/país/Estado, con lengua, territorio, cultura e historia propia; generando identidades sociales/subjetivas, gentilicio/nacionalidad y transformando al "ser natural" en "ser político"; b) sentido común: proceso-producto de una hermenéutica social que confecciona una comunidad de sentidos semánticos entendidos como "verdades obvias"; c) discurso: sistema de afirmaciones que construye un objeto mediante su praxis psicosocio-cognitiva y antropológica fundacional. Se aplicó una triangulación metodológica mediante observación participante, 12 entrevistas semiestructuradas y 2 grupos focales. El análisis fue semiológico-discursivo de "escenas" y elaboraciones discursivas de informantes. Sugerimos que "El resuelve" emerge como aglutinante semántico del sentido común, el cual supone un complejo entramado de creencias, valores, representaciones y prácticas estratégicas de sobrevivencia cotidiana del ciudadano. Implica un pragmatismo básico sin proyecto prospectivo social de vida, una involución/desconstrucción del contrato social; des-conocimiento, des-amparo, des-politización del ciudadano respecto a las instituciones del Estado, pudiendo conducir a la anomia. ; From a political anthropology perspective, this paper interprets social practices, beliefs and ideological/mythological configurations of local common sense on the notion of "El resuelve", a popular expression frequently employed and registered during a field's study (2009-2011), with the Communal Council "Guayana, Culture and Freedom" (UD-145, San Félix, estado Bolívar, Venezuela). Some theoretical presuppositions assumed are: a) Citizenship: status and sociopolitical and juridical individual-collective condition which implicates civil rights/duties due to the fact of being part of a nation/people/state, sharing a land, language, history and culture. b) Common sense: complex social hermeneutic process-product which generates a semantic community of shared-understood meanings as "evident truths". c) Discourse: system of affirmations which build an object through its own psychosocial-cognitive-anthropological foundational praxis. We conducted methodological triangulations with participant observations, 12 semi-structured interviews and 2 focus groups, which provided the corpus for a semiologicaldiscursive analysis of "scenes" and of the discursive production of informants. Conclusions: "El resuelve" emerges as a semantic agglutinating force of local common sense, which supposes a complex matrix of beliefs, values, social representations and livelihood strategies. It implies notions of basic pragmatism without a shared social prospective project, that also supposes a social contract involution/ deconstruction, disregard, disobedience, disillusion, disappointment, disbelieve and dispololitization against state institutions may probably conduct citizens to processes of anomie. ; 275-306 ; luis.daubeterre@unae.edu.ec ; Cuatrimestral ; http://www.saber.ula.ve/fermentum/

Desde hace cuatro años, en los semáforos de Puerto Ordaz, se produce un fenómeno inédito en esta ciudad: mujeres cargando sus bebés, ancianas, niños y niñas Warao, se ubican allí para pedir limosna a los conductores que paran sus vehículos, esperando su turno de paso. En estos "no lugares" (Augé 1993), se elabora una visibilidad negativa del "indio", que antes no tenía. Este estudio propone conocer, interpretar y comparar creencias, configuraciones ideológicas y mitológicas del sentido común de los habitantes de Ciudad Guayana sobre los indígenas que mendigan en los semáforos y viven hacinados, detrás del mercadito de Puerto Ordaz. Algunos supuestos teóricos asumidos: a) territorio, lugares, ciudad, no son datos a-priori independientes de quien los percibe-piensa, sino construcciones culturales; b) la identidad subjetiva y trans-subjetiva es un proceso-producto discursivo, complejo, contradictorio, de Otredad y Nostredad; c) el discurso es una práctica psicosocial fundacional: funda la realidad de la cual habla; d) el sentido común es una dimensión transdiscursiva: permite a la gente generar "verdades" y conocimientos dándole sentido a la vida. Triangulación metodológica: grupos focales; entrevistas y análisis de artículos; empleando análisis del discurso aplicado a: "discurso vivo" (de la gente), "discurso oficial" (Alcaldía-Gobernación) y "discurso público" (prensa local). ; Since 2002, something unusual has been happening at the traffic lights in Puerto Ordaz: young Warao children and Warao women - whether older women or those cradling babies in their arms - are begging money from drivers. These "non-places" (Augé, 1993), are the social scene where "Indians" are being constructed in a negative image they have never had before. The main goal of this study is to look into urban "common sense" to identify and interpret what it says about Warao Indians. Among our theoretical principles are the following: a), territory, place and city are not realities independent of the perceiver, but cultural constructions; b) common sense is both a trans-discursive dimension and and a process-product of social hermeneutics, which allows people to elaborate "truths" that make sense of reality; c) territory and places are cultural, historical-political constructions, which allow people to construct social identifications; d) subjective and trans-subjective identity is a complex, contradictory discursive process-product construction of Otherness and Ourness. Our methodological approach is exploratory-descriptive and interpretative, through a triangulation among focus-groups, interviews and non-participant observation. The basic technique used was discourse analysis, applied to three discourse categories: "living discourse" (from members of the public), "official discourse" (from local government) and "public discourse" (in local newspapers).

Since 2002, something unusual has been happening at the traffic lights in Puerto Ordaz: young Warao children and Warao women - whether older women or those cradling babies in their arms - are begging money from drivers. These 'non-places' (Auge, 1993), are the social scene where 'Indians' are being constructed in a negative image they have never had before. The main goal of this study is to look into urban 'common sense' to identify and interpret what it says about Warao Indians. Among our theoretical principles are the following: a), territory, place and city are not realities independent of the perceiver, but cultural constructions; b) common sense is both a transdiscursive dimension and a process-product of social hermeneutics, which allows people to elaborate 'truths' that make sense of reality; c) territory and places are cultural, historical-political constructions, which allow people to construct social identifications; d) subjective and trans-subjective identity is a complex, contradictory discursive process-product construction of Otherness and Ourness. Our methodological approach is exploratory-descriptive and interpretative, through a triangulation among focus-groups, interviews and nonparticipant observation. The basic technique used was discourse analysis, applied to three discourse categories: 'living discourse' (from members of the public), 'official discourse' (from local government) and 'public discourse' (in local newspapers).