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Relaciones Transespecies, Patrimonio Biocultural Y Cosmopolitica Mesoamericana

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Relaciones Transespecies, Patrimonio Biocultural Y Cosmopolitica Mesoamericana Travaux et Recherches dans les Amériques du Centre Procesos Mexicanos y Centroamericanos Centro de Estudios Mexicanos y Centroamericanos Trace es una revista dedicada a trabajos e investigaciones sobre México y América Central, publicada semestralmente por el Centro de Estudios Mexicanos y Centroamericanos Trace est une revue consacrée aux travaux et recherches sur le Mexique et l’Amérique Centrale. Elle est publiée semestriellement par le Centre d’Études Mexicaines et Centraméricaines Río Nazas 43, Cuauhtémoc, 06500, Ciudad de México Tels. (52-55) 55 66 07 77 ext. 175 y 176 CEMCA en Guatemala: 5a Calle 10-55, zona 13 Finca La Aurora. Ciudad de Guatemala CA., 01013 Tels. (502) 2440-2401. Fax (502) 2440-2401 La revista Trace está incluida en la Clasificación de Revistas Mexicanas de Ciencia y Tecnología del Conacyt, en Scielo México, en la Red de Revistas Científicas de América Latina y el Caribe, España y Portugal (Redalyc), Hispanic American Periodicals (HAPI), en el Sistema Regional de Información en Línea para Revistas Científicas de América Latina, el Caribe y Portugal (Latindex), en Citas Latinoamericanas en Ciencias Sociales y Humanidades (CLASE), en la Red Europea de Información y Documentación sobre América Latina (REDIAL) y en la Plataforma de revistas y colecciones de libros en ciencias humanas y sociales Open Edition Journals. Comité de redacción / Comité de rédaction Fernando Briones (CCB-INSTAAR. University of Colorado, Boulder), Frédéric Décosse (LEST Institute of Labour Economics and Industrial Sociology UMR 7317, Francia), Eva Lemonnier (Université Paris I-CNRS), Delphine Mercier (Université Aix Marseille-LEST), Guilhem Olivier (IIH-UNAM), Alejandro Pastrana (INAH), Caroline Perrée (CEMCA), David Recondo (CIESAS-Pacífico Sur), Philippe Schaffhauser (El Colmich), Bernard Tallet (CEMCA), Aurelia Valero (UNAM), Arnaud Exbalin (Université Paris Nanterre), Chloé Constant (FLACSO México) Consejo científico / Conseil scientifique Bárbara Arroyo (Instituto de Antropología e Historia de Guatemala), Randall Blanco (UCR), John E. Clark (Brigham Young University), Annick Daneels (IIA-UNAM), Marc Edelman (City University of NY), Sajid Alfredo Herrera (UCA El Salvador), Michael Jones-Correa (Cornell University), Alfredo López Austin (IIA-UNAM), Cecilia Menjívar (Arizona State University), Jean Meyer (CIDE México), Alain Musset (EHESS), Cristina Oehmichen (IIA-UNAM) La sección temática de este número fue coordinada por Nicolas Ellison y Charles-Édouard de Suremain Director de la Revista / Directeur de la Revue Centro de documentación / Centre de documentation Víctor Aurelio Zúñiga González Sofía Noyola [email protected] Responsable de la publicación / Rédaction en chef Difusión / Diffusion Fernanda Núñez [email protected] Alejandro Toral [email protected] Edición / Édition Esta publicación puede consultarse en la página web: Fernanda Núñez [email protected] www.trace.org.mx Maquetación / Mise en page ISSN 2007-2392 Asdriel Téllez [email protected] Presentación / Présentation 5 19 Sección temática Niñez, transformación y consumo de maíz entre los nahuas de la Sierra Negra de Puebla Laura Romero 20 42 El cazador, la presa y el Dueño de los Animales: El complejo cinegético nahua Juan Méndez Sánchez 43 66 Hostilidad perpetua, transformaciones transitorias: Persona, cuerpo y moralidad entre los tsotsiles de Chamula, Chiapas David Montoya 67 87 Altepet / Chuchutsipi: Cosmopolítica territorial totonaca-nahua y patrimonio biocultural en la Sierra Nororiental de Puebla Nicolas Ellison 88 122 Sección general El mito y las entidades sobrenaturales entre los nahuas de Xolotla, Sierra Norte de Puebla Jaime Echeverría García 123 153 El agua en la percepción mazahua: Ecofilosofía y narrativa de la naturaleza David Figueroa Serrano 154 178 Las danzas indígenas del centro de México según las fuentes coloniales Mirjana Danilović 179 203 Valoración del patrimonio biocultural en un área natural protegida, el caso de El Cuyo, Yucatán, México Astrid Wojtarowski Leal 204 234 Reseñas / Eventos Painting the skin Guilhem Olivier, Erik Velásquez García y Manuel Hermann Lejarazu 235 246 In Piltlajtoanpili Berenice Arnold Hernández 247 255 Notas de campo acerca del coloquio «Territorio, Agrobiodiversidad y Paisaje Biocultural» y la jornada «Perspectivas Antropológicas sobre las relaciones transespecies y el paisaje biocultural» León García Lam 256 263 doi: 10.22134/trace.78.2020.787 Presentación Predación, vida y muerte: Relaciones transespecies, patrimonio biocultural y cosmopolítica mesoamericana Hoy en día la noción de patrimonio biocultural se ha vuelto no solamente un ob- jeto de las políticas públicas nacionales de numerosos países, sino también una herramienta para el desarrollo local, en particular de las regiones con mayor vulnerabilidad ecológica o ambiental, con el respaldo, por lo menos a nivel de los discursos formales y de las intenciones, de organismos internacionales, como la Unesco. En América Latina, como en otras regiones o continentes, el discurso y las políticas del patrimonio biocultural suelen ser asociados a las reivindicaciones o peticiones de los pueblos nativos (indígenas, natives, aborí- genes…). En la región, la temática surgió inicialmente de los movimientos so- cioambientalistas (Foyer 2010), y hoy en día emana, por un lado, desde abajo, de los territorios indígenas y rurales, y de las organizaciones sociales que repre- sentan a las poblaciones que en ellos habitan –se destaca en particular el caso del ecoturismo en Ecuador (Davidov 2013)–; por otro lado, desde arriba, siguien- do un movimiento contrario, han sido aplicadas a estos territorios políticas pú- blicas que han recuperado el discurso y han moldeado los intereses de los Esta- dos nacionales y las prácticas de conservación biocultural, tal como fue, por ejemplo, el caso en Brasil a principio de los años 2000 (Filoche y Foyer 2011). En este sentido, México presenta un caso intermedio particularmente intere- sante entre las dinámicas locales y la imposición vertical de políticas públicas, ya que académicos y la sociedad civil, promotores del discurso sobre la con- servación del patrimonio biocultural se encuentran ahora representados en el gobierno federal, más notoriamente en la persona de Víctor Manuel Toledo, titular de la Secretaría de Medio Ambiente y Recursos Naturales (Semarnat). TRACE 78, cemca, julio 2020, págs. 5-19, ISSN: 2007-2392 5 Pero si tan solo desde un punto de vista estrictamente político y jurídico hay debate sobre lo que designa esta noción de patrimonio biocultural (Roué 2012; Bessy 2017; Toledo et al. 2019), con mayor razón conviene interrogarse sobre lo que implica desde el punto de vista de los propios pueblos indígenas: cómo es recibida, (re)interpretada e, incluso, instrumentalizada, en particular con fines de defensa de sus territorios. Así como es necesario entender cuáles son, para los pueblos indígenas, los efectos de esta dinámica sobre el conjunto de concep- ciones y prácticas en la relación con el medio ambiente (Suremain 2017; Foyer y Ellison 2018). Si la noción de patrimonio biocultural se ha impuesto, tanto en discursos académicos como políticos, en torno a prácticas de conservación del medio am- biente y de los saberes locales como una manera (muy limitada, por cierto) de transcen- der el dualismo moderno (Latour 1991) entre naturaleza y cultura, ¿a qué concep- ciones, prácticas y representaciones simbólicas indígenas podríamos vincularla?, pensando en contextos donde no se suele entender separadamente la naturaleza y la cultura o, por lo menos, donde no se suele distinguir entre una y otra desde los parámetros acostumbrados por el pensamiento occidental. En los estudios sociales, responder a estas interrogantes le corresponde principalmente a la antro- pología, en particular la antropología ambiental o de la naturaleza, tal como es promovida en particular por Anderson (2000), Descola (1986 y 2005), Escobar (1999), Ingold (2000) y Viveiros de Castro 1998, entre muchos otros. Toda dinámica de patrimonialización biocultural crea tensiones inherentes (es un proceso dialéctico) y conlleva un «reduccionismo patrimonial» (Ellison 2017 y en este volumen): en el anhelo totalmente legítimo por parte de las pobla- ciones y organizaciones indígenas de hacer valer sus derechos territoriales con- forme a las leyes nacionales y a los convenios internacionales en la materia, corren el riesgo de dejar encerrar su relación mucha más amplia con el territorio dentro de un patrón jurídico, político y económico que destruye las bases mismas del modo de vida que tienen por objetivo proteger. Este está basado en una organi- zación específica, tanto en lo práctico como en lo conceptual, de las relaciones entre humanos y no humanos o, en otras palabras, de las relaciones transespecies. Partiendo de casos etnográficos mexicanos sobre las relaciones transespe- cies –en otras palabras, el conjunto de interacciones entre humanos, plantas y animales– esta sección temática propone precisamente una reflexión antropoló- gica sobre qué puede significar lo biocultural desde la perspectiva de cuatro gru- pos amerindios de tradición mesoamericana: nahuas de la Sierra Negra del sur del Estado de Puebla (Romero y Méndez Sánchez), nahuas y totonacas de la 6 Presentación Sierra Noriental del mismo estado (Ellison) y tsotsiles de los Altos de Chiapas (Montoya López). Unas primeras versiones, orales, de los textos incluidos fueron presentadas y discutidas en una jornada antropológica, organizada por el Centre d’Etudes Mexicaines et Centreaméricaines
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