Suchergebnisse

Instituto de Investigaciones Filosóficas. Facultad de Filosofía. Doctorado Institucional en Filosofía ; In the following pages, several topics are concatenated around identity, culture and tradition, particularly in Mexico, where the State tried to build the figure of "the Mexican" and the Mexican as a mestizo being. In this process of configuration of a homogeneus cultural identity, although it was based on a pre-Hispanic indigenous cultural base, the living cultures of pre-Columbian Mexico, survivors of the process of colonization, since then and up to now, have resisted the onslaught of ethnocidal policies that forced them to make changes and transformations in their original ways of life. Whit that capacity of resistance by the indigenous peoples and communities, a valid legal a constitutional framework has been used, which is allowing them to generate a disruption in Mexican democracy, questioning the State and the political parties of the country, thanks to its organizational capacity, to its old forms of self-government, which are being recovered in community autonomy exercises, backed by international legislation. So, I take the example of the community of Cheran, Michoacan to make visible the resistance and the demand that in the different areas of our country an intercultural perspective must be taken into account, one that includes the indigenous peoples and communities that still exist in Mexico pointing out the points where there is a break with the traditional vision of liberal democracy, based on the system of political parties and representation. ; En las siguientes páginas se concatenan diversos tópicos en torno a la identidad, la cultura y la tradición, particularmente en México, donde desde el Estado se intentó construir la figura de "el mexicano" y lo mexicano como un ser mestizo. En dicho proceso de configuración de una identidad cultural homogénea, aunque se partió de una base cultural indígena prehispánica, las culturas vivas del México precolombino, supervivientes al proceso de ...

Instituto de Investigaciones Filosóficas. Doctorado en Filosofía ; In the following pages, several topics are concatenated around identity, culture and tradition, particularly in Mexico, where the State tried to build the figure of "the Mexican" and the Mexican as a mestizo being. In this process of configuration of a homogeneus cultural identity, although it was based on a pre-Hispanic indigenous cultural base, the living cultures of pre-Columbian Mexico, survivors of the process of colonization, since then and up to now, have resisted the onslaught of ethnocidal policies that forced them to make changes and transformations in their original ways of life. Whit that capacity of resistance by the indigenous peoples and communities, a valid legal a constitutional framework has been used, which is allowing them to generate a disruption in Mexican democracy, questioning the State and the political parties of the country, thanks to its organizational capacity, to its old forms of self-government, which are being recovered in community autonomy exercises, backed by international legislation. So, I take the example of the community of Cheran, Michoacan to make visible the resistance and the demand that in the different areas of our country an intercultural perspective must be taken into account, one that includes the indigenous peoples and communities that still exist in Mexico pointing out the points where there is a break with the traditional vision of liberal democracy, based on the system of political parties and representation. ; En las siguientes páginas se concatenan diversos tópicos en torno a la identidad, la cultura y la tradición, particularmente en México, donde desde el Estado se intentó construir la figura de "el mexicano" y lo mexicano como un ser mestizo. En dicho proceso de configuración de una identidad cultural homogénea, aunque se partió de una base cultural indígena prehispánica, las culturas vivas del México precolombino, supervivientes al proceso de colonización, desde entonces y hasta la fecha, han resistido el embate de políticas etnocidas que las obligaron a hacer cambios y transformaciones en sus formas de vida originarias. Con esa capacidad de resistencia de los pueblos y las comunidades indígenas, se ha aprovechado un marco legal y constitucional vigente, que les está permitiendo generar una disrupción en la democracia mexicana, cuestionando de frente al Estado y a los partidos políticos del país, gracias a su capacidad organizativa, a sus antiguas formas de autogobierno, que están siendo recuperadas en ejercicios de autonomía comunitaria, respaldadas por la legislación internacional. Así, tomo el ejemplo de la comunidad de Cherán, Michoacán para visibilizar esa resistencia y la exigencia de que en los diversos ámbitos de nuestro país se atienda a una perspectiva intercultural que tome en cuenta a los pueblos y las comunidades indígenas que aún perduran en México, señalando los puntos en que hay un quiebre con la visión tradicional de la democracia liberal, basada en el sistema de partidos políticos y la representación.

Instituto de Investigaciones Filosóficas. Facultad de Filosofía. Programa Institucional de Maestría en Filosofía de la Cultura ; As long as the philosophy allows the critical understanding of the culture in its diverse ones environments and spheres, also considering to the Right as one of the facets of the culture, is pertinent to study the speech of the power manifested in the language juridical that, for their institutional and coercive same nature, it regulates the forms of social organization and of the human activity. Under that creation premise and/or transformation of realities through the juridical language was interesting to approach the study of this by means of that enunciated in the current text of the article 2o of the Political Constitution of the Mexican United States and, at the same time to put in perspective, starting from that normative same mark, the generation and/or modification of the reality of the indigenous towns in Mexico. In the personal thing, until some years ago, my experience regarding the tread native was basically result of the education hegemónicamente monoculture that I received from the first years of socialization. It was, because, of a vision slanted and ignorant of the value of the indigenous towns. In good measure, those aspects of those that I speak in the chapters 2 and 3 of this investigation made me to understand the reasons for which such a paupérrima perception existed in me; same that 1 persist in a good part of the Mexicans. Indigenous or not. Having been born in Morelia, the capital of Michoacán, little or null contact direct he/she had had with integral current of indigenous communities. They followed me seeming object of study of historical-archaeological questions or alive Indians that were the same thing that peasants. There was a light modification regarding this vision when in 1995 I began the degree in the Law school and Sciences Social of the University Michoacana of San Nicolás of Hidalgo. ; En tanto la filosofía permite la comprensión crítica de la ...

Instituto de Investigaciones Filosóficas. Facultad de Filosofía. Programa Institucional de Maestría en Filosofía de la Cultura ; As long as the philosophy allows the critical understanding of the culture in its diverse ones environments and spheres, also considering to the Right as one of the facets of the culture, is pertinent to study the speech of the power manifested in the language juridical that, for their institutional and coercive same nature, it regulates the forms of social organization and of the human activity. Under that creation premise and/or transformation of realities through the juridical language was interesting to approach the study of this by means of that enunciated in the current text of the article 2o of the Political Constitution of the Mexican United States and, at the same time to put in perspective, starting from that normative same mark, the generation and/or modification of the reality of the indigenous towns in Mexico. In the personal thing, until some years ago, my experience regarding the tread native was basically result of the education hegemónicamente monoculture that I received from the first years of socialization. It was, because, of a vision slanted and ignorant of the value of the indigenous towns. In good measure, those aspects of those that I speak in the chapters 2 and 3 of this investigation made me to understand the reasons for which such a paupérrima perception existed in me; same that 1 persist in a good part of the Mexicans. Indigenous or not. Having been born in Morelia, the capital of Michoacán, little or null contact direct he/she had had with integral current of indigenous communities. They followed me seeming object of study of historical-archaeological questions or alive Indians that were the same thing that peasants. There was a light modification regarding this vision when in 1995 I began the degree in the Law school and Sciences Social of the University Michoacana of San Nicolás of Hidalgo. ; En tanto la filosofía permite la comprensión crítica de la cultura en sus diversos ámbitos y esferas, considerando además al Derecho como una de las facetas de la cultura, es pertinente estudiar el discurso del poder manifestado en el lenguaje jurídico que, por su misma naturaleza institucional y coercitiva, regula las formas de organización social y de la actividad humana. Bajo esa premisa de creación y/o transformación de realidades a través del lenguaje jurídico resultó interesante abordar el estudio de éste mediante lo enunciado en el texto actual del artículo 2o de la Constitución Política de los Estados Unidos Mexicanos y, a la vez poner en perspectiva, a partir de ese mismo marco normativo, la generación y/o modificación de la realidad de los pueblos indígenas en México. En lo personal, hasta hace unos años, mi experiencia respecto a la otredad indígena era básicamente resultado de la educación hegemónicamente monocultural que recibí desde los primeros años de socialización. Se trataba, pues, de una visión sesgada e ignorante del valor de los pueblos indígenas. En buena medida, los aspectos de los que hablo en los capítulos 2 y 3 de esta investigación me hicieron comprender las razones por las cuales existía en mí tal paupérrima percepción; misma que persiste en una buena parte de los mexicanos 1 – indígenas o no –. Habiendo nacido en Morelia, la capital de Michoacán, poco o nulo contacto directo había tenido con integrantes actuales de comunidades indígenas. Me seguían pareciendo objeto de estudio de cuestiones histórico-arqueológicas o indios vivos que eran lo mismo que campesinos. Hubo una leve modificación respecto a esta visión cuando en 1995 comencé la licenciatura en la Facultad de Derecho y Ciencias Sociales de la Universidad Michoacana de San Nicolás de Hidalgo.