Abstract
Accessing anthropological knowledge is considered as a social issue. The twenty-first century is an opportune moment to critically review the history of applied social anthropology in Mexico in the context of Latin American histories and societies. From its origins in the state, through radical critiques, and, most importantly, the entry of indigenous peoples as protagonists and producers of anthropological knowledge in the context of their political demands, anthropology is now faced with an opportunity to reformulate itself as an agent of change in order to build the anthropology of the twenty first century.
Highlights
The Anthropological PerspectiveAnthropologists in Mexico believed that it was enough to generate knowledge
For many years, anthropologists in Mexico believed that it was enough to generate knowledge
Today western social and cultural anthropology is in a crisis of identity, especially as we propose more revolutionary models (García Mora and Medina [2, 3], 1983 and 1986)
Summary
Anthropologists in Mexico believed that it was enough to generate knowledge. (1986), Maxwell Owusu [5] (1989) of Ghana, Domingo Antun [6] (1979) of Ecuador’s Shuar peoples, Peruvian anthropologist Estefano Varese [7] (1979), or the eminent Brazilian anthropologist, Darcy Riveiro [8] (1995), among others These anthropologists, coming out of indigenous peoples’ organizations, have radically altered the position of subject (“the other”) in anthropology and ethnology in particular, and, in general, have transformed the study of contemporary indigenous languages. These transformations must, of necessity, come from groups of native speakers themselves and move into wider academic and intellectual communities. Socio-cultural anthropology is unique in its careful ethnographic descriptions gives us insights about culture, political power and economic systems, especially among different cultures, especially in terms of asymmetrical power relations, exploitation, poverty, political exclusion and social discrimination
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