YOREMES OF SINALOA AND THEIR INCLUSION TO THE
person the freedom to play his/her culture in identical or modified and inspired by models or examples outside their society. The culture considered as a result of the activity is thus not a stable entity, but evolutionary whose conduct and evolutionary particular aspect depends on the options that its members take in every moment of his/her acting (Gasché, 2004: 3).
In the perspective of Sandoval (2010), culture is a way of life, is the everyday social groups. It is also a way of feeling, that is, how they perceived the experience, and also a way of thinking, of conceiving life, to understand the existence of redesigning it, to recreate, in minding it. All this is related to the material and the spiritual, artistic recreations, with the customs, laws, food, festivals, beliefs, myths, rituals, social life, and ways of doing politics, social behavior and anything that directly affects the social groups in their living, feeling and thinking.
Cultures have multiple expressions, to the point of coming to the kitchen and the dining room of the house. Its manifestations occur in the preparation of food and what it is eaten as and how that is cooked and done. Europeans ordinarily consume wheat, the Asian consume rice and Latin American corn. Feeding styles are different, even in the process of globalization: Orientals use chopsticks, Latin Americans use tortilla as a spoon and knives and forks are used to eat in Western society. In this relational sense, it must be spoken of societies and cultures, where the organization and the existence of every society depends on their culture, which significantly supports the foundations of group identities, ethnicities, nationalities, regions, peoples, religions and gender.
In societies not only can be observed as inter- cultural dynamic processes because there are also intra-cultural and intra-societal dynamics that may be at some point more intensive relations between cultures. In other words, when caring society or culture separately, it can be a regrettable mistake.
From a Bourdeuian perspective, the former are structured with two kinds of relationships: The ones of force, based on the use value and exchange and covering so interwoven, other type of relationships that are of meaningful, responsible of the organization for significance of relationships in social life These the latter are the ones which form the cultures participating in them (García, 2004:
32).
Thus the socio-inter-cultural is the dynamic relationship of various societies, with their cultures attending a regional event, national or institutional, as part of its political history. It poses as a hologram with dynamic effects between the microstructures and macrostructures, totally interdependent aspects. It should be clarified that the proposal is now considered the concepts of society, culture and ethnicity beyond indigenous
peoples and are now giving a dilemma of macro dynamic where sociolinguistic boundaries, religious and territorial factors are no longer defining cohesion.
2. Ethno region Yoreme Mayo and information society
Unlike ethno region studies, where regional juxtapositions are related to indigenous areas in conflict and with economic and social activities commonly called of the West, here it is presented the Yoremes Mayo ethno-region and its juxtaposition with information society in complex interaction: Acculturation in certain dimensions, but which in turn they open new possibilities for either resistance or indigenous claim. This juxtaposition is the interests and lifestyles of Yoremes according to their customs and worldview with Western aspirations that everyone, indigenous and non- indigenous, manages the ICTs as part of the information society.
The ethno-region Yoreme is inter-cultural. In this ethno region have presence different ethnicities and cultures and it is determined by dynamics of domination and exclusion exercised by indigenous mestizos against competitive interactions and disagreements with ethno-phages results. The former territory Yoreme May has been slowly overtaken by mestizos’ settlement that throughout this process of alteration broke the natural and social equilibrium, generating a series of adjustments that have affected their ethnicity. What now is observed are the scattered and sprayed fragments of what was once a greater nation?
When including the issue of virtually, then it increases the level of complexity due to different dynamics practiced. While Yoreme ethno-region never has been culturally homogeneous, the juxtaposition with the dynamics of the information society has caused the transformation of their societies and cultures within it. The real and virtual main conflict lies on one hand in the ongoing cultural resistance to the daily and continuous attempts of assimilation but on the other side where being part or not of this information society could involve the welfare of present and future of communities.
As mentioned by Castells (1999: 48) communication via the computer generates a vast array of virtual communities around primary identities, whether they are attached or rooted in history and geography or are newly built in a search for meaning and spirituality. If in the actual practice in this ethno-region, it can hardly speak of social and cultural homogeneity and a structural and functional unit in society that has inhabited it. The integration of culture Yoreme to the information society is observed asymmetric and asynchronous in many ways. The old settlement in which Yoremes have lived resistance and agony of their
culture, it is now added the new colonizer virtual environment characteristic of Western society in the information that non-Indians are also affected.
3. Ethno-region Yoreme
Of all the ethnic groups that Sinaloa had before the arrival of the Spanish, the native Indian population today is reduced to Yoreme Mayo group, which mainly maintains cultural heritage of the so called Cahitas (
Comisión Nacional para el Desarrollo de los Pueblos Indígenas
, 2009).This ethnic group has their own practices, customs and traditions. They call themselves Yorem'mem (those that respect); their language is the yorem- nokki that belongs to the family tara-cahita, as it was mentioned, from the root yuto-nahua (
Instituto Nacional de Lenguas Indígenas, 2010).
According to the oral tradition of the group, the Mayo word means "people of the shore"(
Comisión Nacional para el Desarrollo de los Pueblos Indígenas
, 2005).Syncretism and migration are factors that have largely determined the gradual transformation of those traits of its own identity that was once were before the Spanish arrived. The use of all or part of the Mayo language is part of a process of self- identification that was evident at the time, to designate themselves and distinguish themselves from other indigenous and mestizo society, who are named as yoreme (the ones who are), compared with whites and mestizos, who are called yoris (those who are not, those who do not respect the tradition). This is extremely important because it offers a glimpse of a number of elements which still existed between them: against the influx of Western culture, they called themselves as the ones that exist, namely those belonging to the community, those with a place and time within the tradition itself.
From the anthropological and linguistic vein, the correct term is yolem'mem, since the word Yole means birth, hence yolem'me means Yole, birth, m = plural, mem, the action present: "those who are born, the breathing, which are those that exist
"(Ochoa, 1998:333). The self-identification or, better yet, their self-identification, is fundamental for its ethnic cohesion. Mayos are considered indigenous peoples belonging to a different culture than the other inhabitants of the country. They want to preserve their linguistic and cultural identity, but the new intercultural dynamics in Mexico with their intense acculturation processes, its increasingly strong encounter with Mexican mestizo world, not only led to this ethnic group to present serious problems of diglosia, to the extent that their language is in frank disappearance, in general, all cultural traits inevitably suffer an ethnofagic process of disappearing before our eyes.
This is an unprecedented ethnofagic process.
Today, many of the yorem’mem does not speak Mayo language. Some very few speak both languages, Mayo and Spanish, and there are only a few elderly totally monolingual of Mayo. In the ethno region yoreme, the territory is no longer of the yoremes. The ceremonial centers are reminiscent of its old social organization in which the traditional governor is now a traditional stronghold of the great political leaders who once were, in this terrible and infamous historical transformation. Their language is increasingly a symbolic element that everyday use.
This study deals with the case of yoreme Mayo, who along with other pre-Hispanic peoples who inhabited what is northern Sinaloa and southern Sonora, constituted important population groups in relation to their own territory.
With the passing of time, these groups were displaced, de-territorialized and diminished by politics; power, economics and religion to the end of the century exist in scattered groups. As in the case of all the Indians of the country, the situation of poverty, marginalization, exploitation and exclusion to which they have been subjected for more than five centuries, has seriously affected its development and fulfillment as an indigenous people.
This ethnic group has lived social transformation processes that have marked the forms of this territory over time. Today, there are few binders’ elements of its culture, so that today it is inaccurate to speak of your region, because in no way states a bastion of autonomy, self- determination, of their own right or traditional social organization allowing them, in perspective, reconstitute it as a people in tune with its territory (López, 2007). Their syncretic religion is one of the binder elements that have allowed the group to resist and stand as the last waves annihilating their culture. Religious practices and other elements of the yoreme binders are the last thread on which hang all its culture and why it retains it so diligently (Sandoval, et al, 2012: 40).
4. The rhetoric of the information
Now it is necessary to stress that De Sousa (2010) has pointed out on the key concepts of the Western left (from the north) and critical theoretical gaps (absences) or perhaps unknown to the non- dominant positions as those of the ethnic cultures of our country. Since dominant Western rhetoric reinforced the information from the work of Americans Shannon and Weaver (1981), without which they would have expected, they gave way to new ways of thinking and acting in the modern Western world around communication.
This paper speaks here of rhetoric in the sense as used Ratinoff (1994) as the unifying concept of intentions in practice even if not proven its
scientific background: The main advantage with these public arguments is their ability to unite wills and to provide order concepts that facilitate organizing factors. Furthermore, it would also be impossible to prove that the changes they induce are the most suitable solutions. Its value is tested on the ability to generate action. In this sense, rhetoric has three main functions. First "coordinate", contributing to unite a number of different interests by providing shared values and purposes. Second
"mobilize", facilitating the incorporation of new groups committed through special purposes and justifications. Third "legitimate", considered as building an image of correction criteria acceptable to the rest of the community (Ratinoff, 1994: 23).
In this rhetoric from the western concept of information, it has taken on particular importance as it is the cornerstone of the world view of a part of contemporary society through which it understands itself (Aguado, 2005). The information is mostly subjective production and has become as a ubiquitous topic as an imprecise in the era of the information society and the information age, which both are evidence of its claim (Liébana and Núñez, 2004). The information acquires connotations departing interdisciplinary and intercultural dialogue. Through different epistemological positions weaves information from its own conceptualization debates. But despite its polysemy, information has become a key element for understanding the processes of cohesion and intercultural intra-societal and digression, networking and knowledge production.
With the development of epistemological currents, the daily use of the information has been interwoven complexities and sparked debates since its conceptualization. But despite its polysemy, information is now a key element in achieving either the harmonic or non-harmonic transformation of our societies. That is, each day becomes more important, as it becomes a key factor in the intra- societal, intra-cultural and intercultural processes of cohesion, digression, globalization, localization, organizational networking and knowledge production.
This complexity increases the extent in which the term relates to other concepts. Thus, adding the public sphere, the information acquires connotations departing from the socio-intercultural interdisciplinary dialogue. It must also be noted that the communication will most likely rigged in economic and political controls that protect the interests of the most powerful and also favor some cultures more than others.
In general all the social and cultural practices are made and answered through society and within institutions for personal and collective actions.
Consequently, emerging become peaceful intercultural relations of respect, equality and real and formal recognition of the other ethnic groups,
cultures, politics, religions and sexual preferences, among others. This requires building roads to peace, justice, democracy and freedom in their educational and objective dimensions within which public policies for the inclusion of indigenous communities in the information society happens to be of great value and importance for peaceful coexistence.
5. Dimensions in the rhetoric of the information Countless rhetorical dimensions of information describing these asymmetries and asynchronies are presented by the contrasts between local realities and global aspirations.
Some dimensions are, for example, the momentum of the new policies of access to public information, the linguistic rights of indigenous communities in the new context of acceptance of ethnic and cultural diversity in Mexico; the global aspirations of forming a society of information and knowledge with the use of New Technologies of Information and Communication (NTICs), among others. These NTICs have been raised to the contrary: that is, to bring balance, symmetry, justice and equity in the information society that aspire the Western Hemisphere.
The pervasiveness of mass media and New Technologies of Information and Communication (NTICs) associated with them characterizes modern society. These media are a powerful set of tools that can facilitate the relationship between people and cultures and improve their lives, by ensuring quick and easy access (and Liébana Núñez, 2004). These NTICs have impacted society, achieving change the way of living, communicating, production and market of individuals and of peoples connected to internet. These technological developments have also varied work styles, social interaction between cultures and ethnicities, and the fields of science, economics and education (Felicé, 2003).
Networks are ancient forms of human coexistence, but took new features today to become revitalized information networks online. Role is attributed to telecommunications networks because print a new social dynamic to the economic and political systems, providing a new social morphology of the emerging network society (Castells, 2004). The NTICs convert the daily landscape elements become an everyday part of the world population, marveled at its potential, show a complex and diverse socio-inter-cultural where inequalities of access to these and other goods are huge, but deeply significant (Núñez and Liébana, 2004).
The role of NTICs is important for many reasons. Notable changes result in social, economic, labor, cultural, intercultural and individual. The presence of technologically mediated information in human lives is a powerful tool that shapes ways of seeing and understanding the world whose
influence is difficult not to get some distance in order to analyze their effects and implications (Núñez and Liébana, 2004). The use of these technologies has been generalized to all sectors of society with different rhythms, intensities, and needs. However, in practice, still presents serious asynchronies in the yoreme ethno-region despite expressing noble intentions supporting documents mentioned dimensions.
First, even though the right of access to public information has developed rapidly in the last decade in Latin America with the aim of improving the quality of life of individuals, communities, ethnic groups, cultures and society at large (Villanueva, 2003), laws of access to public information in the State of Sinaloa presents difficulties in its implementation. For example, there are no elements for promotions in yoreme language and the access presents even more difficulties for rural communities in the areas urban.
Furthermore, despite the importance of the Universal Declaration of Linguistic Rights of UNESCO and the General Law of Linguistic Rights of Indigenous Peoples newly created, actions to reverse the trends of socio-cultural extermination of peoples have been minimal and often disoriented.
The deteriorating situation is reflected in the diglossia and the great diversity of linguistic resources of sinaloenses villagers, questioning the ethics of public policies which demonstrate mastery of Spanish over other languages. Sinaloa Specifically, language rights in Sinaloa are not respected, are not included as they apply in most local laws. For example, in the Indigenous Autonomous University of Mexico (UAIM) even these rights are not included in the school statutes and cases are presented where these rights are violated.
Another difficulty lies in the dimensions mentioned is that the cost of NTICs makes a large majority of yoremes to become immersed in poverty, in areas where there is no possibility of access, is a matter of utopia (Sandoval Forero, Guerra García, Ruiz Martínez, 2012). It is then that for some the use of NTICs increases the cultural change and the loss of national, social, cultural, ethnic, political and religious identity. For others, amidst all odds socio-inter-cultural dynamics, the use of NTIC has allowed resize and develops their identities and cultures in both the country of origin and the host society (Sandoval and Guerra, 2012:
14).
Overall NTICs are a source of social and intercultural inequality and generally generate exclusion, because many people and communities lack the resources, skills and cultural alignment to adopt and adapt. It is divided mestizos with access and no access and yoremes with access and no access. That is, the phenomenon increases the differentiating layers. The paradox is that, like it or
not, these resources of the information society have become indispensable to achieve symmetric and synchronous communication between cultures.
NICT are becoming an indispensable resource for either the common good or for development, according to the prevalent theoretical idea.
Therefore, a number of international organizations have tried to declare the proper resources of NTICs as world heritage, even if property rights makes difficult that this can become a reality in practice.
6. The information society
The demand for access is widespread because a good number of indigenous leaders and intellectuals have expressed the need to facilitate the communities entering to the called information society. This has happened even when "information society" is a Western concept of colonialist alignment and cutting. The information society is part of the aspiration of the macro economic and political structures and relations with multiple daily intentions that are built with the dynamism of the progress of Western technology and its related marketing. In the absence of another global alignment alternative concept of the information society, it seems to be the dream of many, even though most of the yoremes are unrelated to this theorizing the world.
The information society is a macro and intra- social process that occurs in multiple dimensions and disrupts as it has been mentioned, transversally, in varying degrees, sometimes synchronously and sometimes diachronically to all cultures, which is so complex. This complexity is not spoken of in the sense that it can´t be understood what is happening, but in which categories are described with seemingly contradictory realities that coexist simultaneously. Within this complexity is found that at the macro level, the general aspirations of forming an information society have been expressed in international summits in Geneva in 2003 and Tunis in 2005 (Sandoval et al, 2012: 47).
These summits have placed particular emphasis on the possibility of using NTICs as enclaves for development. One gets the idea that they can help the social welfare and that his absence is related to the lack of knowledge and this prevents the development course. It could be argued that there are no evil purposes in the fact that all people are perfectly located in cyberspace with more data than anyone can remember himself. The tastes and needs are essential for global marketing.
But the imminent risk that the information is used improperly is evident. Proudly, anyone can join the network with all its consequences. For academics the NITCs are already part of culture and rather everybody enjoys it. Refrain would be part of the digital divide, a concept that is a more western alignment - as in religion-network is a mortal sin not to practice often some of your options.