Este artículo tiene como objetivo analizar las representaciones discursivas de “las yucatecas” presentes en el periódico literario el Museo Yucateco (1841–1842), como parte de las ficciones fundacionales de la identidad yucateca que fueron configuradas por la élite criolla de Yucatán, cuanto esta entidad era independiente de la nación mexicana a mediados del siglo XIX. Se observará que esta construcción de la identidad regional se basa en un discurso nacionalista apropiado por la ideología regionalista y que posee en una estructura patriarcal de carácter binario, la cual imagina las identidades políticas de modo iconizado (lo público y lo privado) y modela el poder del sujeto masculino sobre el femenino como parte de su búsqueda de una hegemonía política y simbólica.

Centrándose en Brasil, este artículo examina los mecanismos coloniales de imposición de la identidad y estética hegemónicas que ocasionaron la invisibilización y silenciamiento de historias y saberes de los grupos colonizados ubicados en situación marginal. Se propone que, como respuesta a este proceso, las identidades marginadas utilizan herramientas insertadas en la estrategia decolonial —desprendimiento y desobediencia— para transgredir la lógica normativa hegemónica en la elaboración de su producción cultural. El texto analiza artistas, obras, acciones y eventos brasileños recientes que, mediante sus poéticas lograron pervertir y concienciar hacia la epistemología impuesta por la colonialidad. Se estudian propuestas transgresoras que se filtraron en las instituciones legitimadas, como las obras de Rosana Paulino, Denilson Baniwa o la exposición Queermuseu, así como otra nacida fuera de los límites institucionales —la pixação— que, debido a su fricción con el modelo social normativo, escapa a cualquier imposición reglamentaria.

The Late Intermediate period in the south-central Andes is known for the widespread use of open sepulchres called chullpas by descent-based ayllus to claim rights to resources and express idealized notions of how society should be organized. Chullpas, however, were rarer on the coast, with the dead often buried individually in closed tombs. This article documents conditions under which these closed tombs were used at the site of Quilcapampa on the coastal plain of southern Peru, allowing an exploration into the ways that funerary traditions were employed to both reflect and generate community affiliation, ideals about sociopolitical organization, and land rights. After a long hiatus, the site was reoccupied and quickly expanded through local population aggregation and highland migrations. An ayllu organization that made ancestral claims to specific resources was poorly suited to these conditions, and the site's inhabitants instead seem to have organized themselves around the ruins of Quilcapampa's earlier occupation. In describing what happened in Quilcapampa, we highlight the need for a better understanding of the myriad ways that Andean peoples used mortuary customs to structure the lives of the living during a period of population movements and climate change.

In 2013, Argentina's then-President Cristina Fernández de Kirchner sparked controversy for her decision to replace a monument of Christopher Columbus in Buenos Aires with one of nineteenth-century mestiza revolutionary Juana Azurduy. This article examines the history and iconography of these monuments, exploring the intersections between public space, art, politics and memory. It argues that these monuments — one representing Argentina's previously maligned Italian immigrant heritage, the other its forgotten indigenous culture — demonstrate how fundamental struggles over national identity have been embedded and contested in the capital's urban landscape, in ways that remain influential. It highlights Argentina's 1910 centennial and 2010 bicentennial as key to these efforts, and examines the power/politics of place in the central plaza where various actors have fought for public commemorative representation.

Shared identities create deep historical ties to community spaces and can facilitate or constrict political expansion. This research examines the relationship between the ways in which families engaged local landscapes and developed shared identities at Actuncan, Belize, during the Terminal Classic period, a time when the city experienced population growth as surrounding centers declined. The nature and location of activity patterns in and around three residential groups allow inferences about shared practices and the expression of identities that those activities enabled and constrained. Importantly, this research includes investigations of both residential groups and architecturally free areas. It uses multiple methods to explore activities and to produce overlapping datasets, including excavation and analysis of macroartifacts, microartifacts, and soil chemical residues. The results suggest that Actuncan residents used not only the formal patio spaces of residential groups but also the interstitial spaces between them. Moreover, one residential group, Group 1, appears to have been a locus for distinct activities including sequential burials and, possibly, affiliative ritual practices connected to ancestral landscape use. Understanding relationships among residents is an important foundation for exploring broader political dynamics, including relationships between residents and rulers and how rulers created, legitimized, and maintained power and authority.

This article studies the intersections between race and regional identity in the 1940s and 1950s in Salvador, Bahia, a critical site for the African diaspora. It examines how tourist guides produced for domestic consumption, first by Jorge Amado and later by intellectuals Odorico Tavares and José Valladares, sought to frame the city in new ways around blackness. Grounding the production of such guides in national trends for mobility and travel, the article proposes that they provided a foundational site for the crafting of a regional identity. Critically, these texts established early links between a commodified black culture and tourism in ways that would prove exceptionally long-lasting.

In this study, relationships of middle-class women from Rio de Janeiro with their family and work are presented. A series of events during the 20th century have changed woman's identity, previously centered on the roles of mother and wife, so that, there are now other options for women. Carioca girls are currently educated to compete, seek greater professional growth, and value their independence. However, some social discourses still reinforce women's former role the in the family. The notion that the mother-child unit is basic, universal, and, psychologically, the most appropriate, both for the child's healthy development and the mother's wholeness, is still firmly rooted. Motherhood is therefore one of the most complex and problematic matters for modern Carioca woman. Fifteen women with successful professional careers, residents of the city of Rio de Janeiro, varying in age from 30 to 40, and with children from 6 months to 3 years of age, were interviewed. The interviews had an invisible structure, were recorded and transcribed. The discourse of the resultant texts was analyzed, using the categories I established. In this project, I focus on the results of the analysis of the category “View of Maternity” of the interviewed women.