Indigenous communities and the use of forests and jungles
9 Another sociologist, Touraine (1997), perceives that the process of globalization both unifies and fragments. Culture today does not condition social organization which, in turn, does not determine technical and economic activity. There is a rupture in the relations between the valorized sphere of economy and technology and the despised sphere of culture and identity, a separation between the instrumental world and the symbolic world. The globalized material elements, consumer goods, media, technologies or financial flows are detached from a particular social organization. He notes that we live together to the extent that we make the same gestures and use the same objects, which does not equalize us, and that we are unable to communicate beyond the exchange of signs of globalization, which does not make us uniform but does displace us. This leads him to ask a question: how can we live together, equal and different, in a society increasingly divided between networks that instrumentalize us and communities that enclose us and do not allow us to communicate?
Municipality of mulegé places of interest
The Yaqui War started in 1884 by the Porfirian administration, who wanted the possession of the indigenous territory to start a colonization project with foreign immigrants, lasted until the first decade of the 20th century. After the death of the two main indigenous leaders José María Leyva alías Cajeme (1887) and Juan Maldonado Waswechia alías Tetabiate (1901) who opposed the colonizing project, the indigenous resistance struggle was transformed into a guerrilla war when the regular war was abandoned by the political and military successor Juan José Sibalaume, who maintained the struggle for territoriality, political autonomy and self-development, based on the observance of the Yaqui law. In 1906, the indigenous rebellious network was transformed into a guerrilla war by the political and military successor Juan José Sibalaume.
By 1906 the indigenous rebel network was strengthened and not only constituted a military support to the indigenous resistance, but also strengthened the sense of ethnic belonging. Their identity acquired new values that reproduced a new Yaqui culture that cemented the insurgence of a new migrant way of life. We can speak of the reproduction of a new cultural resistance that was maintained throughout the state of Sonora and in the border cities of Arizona.
Municipality of mulegé directory
In order to approach the world in an analytical way, it is necessary to «dissect» it from categories that group elements with common traits in order to observe them together. Thus, we endow these classificatory labels with attributes, meanings and we organize them in classificatory schemes that give order to a scene that, at the beginning, seems to be subject to chaos. When we confront the zoology of other societies, we do so with the baggage of our own classificatory categories of the biological environment which, on numerous occasions, are confronted and put into perspective with the different way that these «others» have of conceiving themselves in relation to animals. Numerous ethnographers have dedicated themselves to this exercise and have succeeded in questioning the Western proposal that places nature in the sphere of the «given» and culture in the realm of the «constructed».
The Amerindian ethnographies produced after Descola’s proposal (1996DESCOLA, Philippe. 1996 . La selva culta, simbolismo y praxis en la ecología de los achuar. Ecuador: Abya-Yala. )1
Municipality of Mulegé
In 1701 Father Juan Maria de Salvatierra explored the area, observing that the natives called it Caaman Cagaleja, which in their language means «River between Rocks». In 1705 its name was reaffirmed with the foundation of Santa Rosalía de Mulegé by Jesuit Father Juan de Basaldua.
Originally from San Ignacio, he was inspired by liberal principles and joined the revolutionary troops, in which he was granted the rank of lieutenant, his merits allowed him to obtain several promotions until he reached the rank of colonel.
Cultural value native of Santa Rosalía, he carried out his basic studies in the city of La Paz, where he began to develop his pictorial qualities, he moved to the capital of the country acquiring the recognition to his artistic talent, in fullness of his career, he died in Mexico City.
Journalist and writer originally from La Paz, Baja California, her principles and values were forged in the struggles for the rights of workers and miners of Santa Rosalia and San Antonio, precursor of the right to vote for women and member of the Territorial Commission pro-transpeninsular highway, is today an example of the strong character of the South Californian woman.