Resumen El presente artículo aborda reflexiones éticas en relación al indagar etnográficamente sobre muertos y muertes. Dichas inquietudes surgieron durante la realización de mi doctorado en ciencias antropológicas -área de antropología política-, centrado en la construcción de la figura del “subversivo”. Particularmente me interesaba el tratamiento al momento del deceso de esos “enemigos”, específicamente en Córdoba en 1975, periodo donde los asesinatos de personas relacionadas con la “subversión” se volvieron recurrentes, siendo que para entonces Córdoba ya era escenario de prácticas represivas y clandestinas que luego se profundizarían con la llegada de la dictadura militar en marzo de 1976. Por tratamiento me refiero tanto a la gestión administrativa de esos cuerpos, como a los sentidos, relatos y prácticas plasmados en los escritos a los cuales accedemos actualmente. A partir de entrevistas, la ausencia de la mayoría de los “sujetos implicados” -ya muertos- y una serie de escenas de campo que compartiré aquí, fui tejiendo diversos interrogantes en torno a la posición como investigadora frente al trabajo de relatar la muerte, investigarla, objetivarla. Dichos interrogantes refieren a ¿cómo es escribe sobre los muertos? ¿qué de esos muertos nos interpela? ¿Qué legitimidad existe en nuestro relato como investigadores al hablar sobre lo ausente? ¿se ejerce alguna ética del cuidado en la indagación y en la escritura sobre los muertos en nuestros procesos de investigación? Estas cuestiones iré compartiendo a lo largo de este escrito, abierto al debate y a la reflexión, en la interrelación entre la disciplina antropológica y la reflexión filosófica.

Resumo Este artigo aborda reflexões éticas em relação à investigação etnográfica de mortes e óbitos. Estas preocupações surgiram durante a conclusão do meu doutoramento em ciências antropológicas -área da antropologia política-, centrado na construção da figura do “subversivo”. Interessei-me particularmente pelo tratamento no momento da morte destes “inimigos”, especificamente em Córdoba em 1975, período em que os assassinatos de pessoas relacionadas com a “subversão” se tornaram recorrentes, pois nessa altura Córdoba já era palco de práticas repressivas e clandestinas, que mais tarde se aprofundariam com a chegada da ditadura militar em março de 1976. Por tratamento entendo tanto a gestão administrativa desses órgãos, como os significados, histórias e práticas refletidas nos escritos aos quais atualmente acessamos. A partir de entrevistas, da ausência da maioria dos “sujeitos envolvidos” -já mortos- e de uma série de cenas de campo que compartilharei aqui, fui tecendo diversas questões em torno da posição de pesquisadora frente ao trabalho de narrar a morte, investigá-la, objetifique-o. Essas questões referem-se a como se escreve sobre os mortos? O que aqueles mortos nos questionam? Que legitimidade existe na nossa história como pesquisadores quando falamos do que está ausente? Existe alguma ética do cuidado exercida na investigação e na escrita sobre os mortos em nossos processos de pesquisa? Compartilharei essas questões ao longo desta escrita, abertas ao debate e à reflexão, na inter-relação entre a disciplina antropológica e a reflexão filosófica.

Abstract This article addresses ethical reflections in relation to ethnographically investigating deaths. These concerns arose during the completion of my doctorate in anthropological sciences -area of political anthropology-, focused on the construction of the figure of the “subversive”. I was particularly interested in the treatment of these “enemies” at the time of their death, specifically in Córdoba in 1975, a period where the murders of people related to the “subversion” became recurrent, since by then Córdoba was already the scene of repressive and clandestine practices which would later deepen with the arrival of the military dictatorship in March 1976. By treatment I mean both the administrative management of these bodies, as well as the meanings, descriptions and practices reflected in the writings that we currently have access to. Based on interviews, the absence of most of the “subjects involved” -already dead- and a series of experiences that I will share here, I was weaving certain questions around the position as a researcher regarding the work of recounting, investigating and objectifying death. These questions refer to: how do we write about the dead? What do the dead pose to us? What legitimacy exists in our work as researchers when talking about what is absent? Are any ethics of care exercised in inquiry and writing about the dead in research processes? I will share these questions throughout this writing, open to debate and reflection, in the interrelation between the anthropological discipline and philosophical reflection.

Resumen Estas reflexiones son el resultado de una serie de notas e inquietudes derivadas de la contemplación de la obra de la pintora mexicana, finada el 1 de noviembre de 2021, Martha Pacheco, cuya producción artística se caracteriza por la representación, principalmente, de la locura y la muerte, a través de pinturas y grabados realistas de cuerpos que nadie reclama, olvidados en la morgue o en el manicomio, y de rostros marcados por la indigencia, el abandono o la locura. Se desarrollará la noción de estética de la infamia, como un modo de abordaje de la obra de la artista mexicana, para explicar los efectos de representar cuerpos muertos o rostros con rastros de locura, y la relaciones entre erotismo y muerte, entre lo sagrado y lo profano.

Abstract This essay is the result of a series of notes and intellectual curiosities araised from the contemplation of the work of the Mexican painter, deceased on November 1, 2021, Martha Pacheco, whose artistic production is mainly characterized by the representation of madness and death, through realistic paintings and etchings of bodies that no one claims, forgotten in the morgue or in the mental hospital, and faces marked by indigence, abandonment, or madness. The notion of infamy esthetic will be developed as a way of approaching the work of the Mexican artist, to explain the effects of representing dead bodies or faces with traces of madness, and the relationships between eroticism and death, between the sacred and the profane.

The investigation focuses on two previously unrelated thanatological concepts that support pastoral care when facing the loss of a loved one to death: mortality salience and cemetery memorialization. Two research questions are explored: (a) What positive psychological structures from mortality salience buffer existential death anxiety? and (b) How may pastoral deathcare providers reframe modern cemetery memorialization practices to influence the outcomes of mortality salience among the bereaved? Findings from current literature discuss the priming of worldview defences, self-esteem, and nostalgia as important buffering mechanisms to strengthen psychosocial and spiritual well-being. To assist in the healthy adaptation of loss, the investigation examines the contemporary practices of cremation and permanent placement of dead human bodies and the interplay between mortality salience and cemetery memorialization within the death-avoidant context of deritualization. The investigation elucidates how deathcare practitioners may assuage grief and support active mourning among the bereaved.

SIGNIFICANCE: The hypothesis that >1500 Middle Pleistocene hominin bones represent the remains of complete corpses deposited deliberately in Rising Star Cave by conspecifics is provocative. This is because intentional handling of dead bodies might imply these hominins had developed a uniquely human sense of mortality salience >235 000 years ago. We assess the contextual bases of this hypothesis and find they do not, in fact, provide its unequivocal support. In sum, critical assessment of relevant geological and taphonomic data disallows falsification of the null hypothesis that the assemblage formed as the result of a non-anthropogenic process(es). Because so, the 'deliberate body disposal' hypothesis remains unsupported

Abstract The starting point is to recover a used and well-known metaphor, for personal and professional reasons and in connection with the pandemic "event" and the suspension of face-to-face teaching, which forced the incorporation of telepresential and virtual teaching modalities in 2020-2021. Some time ago, we read about the labyrinthine experience of teachers by Ada Abraham, however, it is worth returning to it today from another place. Perhaps because the labyrinthine forms and experiences are different, because the practices and residencies in teacher training, the subject on which this Dossier focuses, have been in these almost two years -and still are in part- especially entangled in multiple labyrinthine situations. In this context, "being at school", "putting the body", "meeting face to face" are, we understand, paradigmatic expressions of some of the situations that teachers and residents had to solve. They allude to territory/s, body/corporality, interactions, three interwoven concepts. In "co-presence", teaching and training practices unfold a set of dispositions that, as habitual, allow us, to a large extent, to assume and adjudicate positions within the field; that enable us to meet with others, with the bodies of others in a shared territory. When it comes to virtual environments and telepresence: What new territories do we occupy and how? In what way is our corporeality expressed? What alternative ways of interacting do we enable? It is our intention to share in this paper, some experiences and to contribute some reflections on the idea of showing that the "teachers who are stuck in one of the dead ends of the labyrinth, are a minority".

Resumen Se parte de recuperar una metáfora usada y conocida, por razones personales, profesionales y en vínculo con el “acontecimiento” pandemia y la suspensión de la presencialidad que obligó a incorporar modalidades pedagógicas telepresenciales y virtuales en 2020-2021. Ya hace tiempo que leímos de Ada Abraham acerca de la experiencia laberíntica de los docentes, sin embargo, amerita hoy volver sobre ella desde otro lugar. Tal vez porque las formas y las vivencias laberínticas son otras, porque las prácticas y residencias en la formación docente, tema en el que focaliza este Dossier, se vieron en estos casi dos años -y se encuentran aún en parte- especialmente enmarañadas en múltiples situaciones laberínticas. En este contexto, estar en la escuela”, “poner el cuerpo”, “encontrarnos cara a cara” entendemos, son expresiones paradigmáticas de algunas de las situaciones que docentes y residentes debimos resolver. Aluden a territorio/s, cuerpo/corporalidad, interacciones, tres conceptos entramados. En la “co-presencia”, prácticas docentes y de formación se desenvuelven un conjunto de disposiciones que, en tanto habituales nos permiten, en buena medida, asumir y adjudicar posiciones al interior del campo; que nos posibilitan el encuentro con otros, con los cuerpos de otros en un territorio que se comparte. Cuando se trata de entornos virtuales y telepresencialidad: ¿Qué nuevos territorios ocupamos y cómo? ¿De qué modo se expresa nuestra corporeidad? ¿Qué formas alternativas de interactuar habilitamos? Es nuestra intención compartir en este escrito, algunas experiencias y aportar algunas reflexiones al respecto en la idea de mostrar que los “enseñantes que se enquistan en uno de los callejones sin salida del laberinto, son una minoría”.

RESUMO Neste artigo exploro aspectos relacionados aos parentes chamados de osikirip (termo traduzido como especiais, em português) pelos indígenas Karitiana. Tento compreender o que os distingue dos demais parentes: a especificidade de seus corpos e de seu comportamento. Em seguida, discuto duas explicações para a existência dessas pessoas: a raiva da mulher pelo marido na gravidez e a falta de cuidado de ambos ao usar as vacinas do mato no recém-nascido. Tal displicência gera o estado popopo (traduzido, a depender do contexto, como bêbado, louco e como morto) que, por sua vez, também pode transformar o Karitiana em especial. Discuto, ainda, sobre a adesão do grupo aos medicamentos psicotrópicos, receitados pelos médicos aos especiais. Sugiro que o uso dos remédios não indígenas não implica na ausência de especificidades na reflexão e nas práticas do grupo a respeito desses parentes osikirip.

ABSTRACT In this article I explore aspects related to the relatives called osikirip (term translated as especiais [special], in Portuguese) by the Karitiana Indigenous. I try to understand what distinguishes the special ones from other relatives: the specificity of their bodies and their behavior. I then discuss two explanations for the existence of these people: the wife’s anger at her husband during pregnancy and the lack of care by both in using the forest vaccines on the newborn. Such carelessness generates the popopo state (translated, depending on the context, as drunk, crazy, and dead alike) which, in turn, can also make the Karitiana a special one. I still argue about the group’s adherence to the psychotropic medicines, prescribed by doctors to the special ones. I suggest that the use of non-indigenous medicines does not imply the absence of specifics in the group’s thinking and practices regarding these osikirip relatives.

Abstract An investigation is proposed about the native notions of person, individual, body, estimating their scope and archaeological possibilities and material correlates in the particular context of the North of Córdoba. With this approach, an exploration of these conceptualizations is carried out, seeking an approach to the understanding of the native ways of understanding people. The work is framed from the archeologies of personhood, or persona character¸ that investigate how the people of the past were generated together with their social worlds, through social technologies, and seek to understand and interpret the principles that structure everyday life. In order to inquire about these issues, the analysis of edite information is approached, both from local ethnohistoric sources as well as ethnographic studies of the region, and archaeological museum collections and information from regional archaeological works and studies were systematically examined on treatment of the dead in Córdoba. It is proposed that perhaps it was a conception of people close to a notion of collective and, in turn, distributed subjects, characterized by subjects defined in a highly dynamic relationality, not only in life but even beyond death.

Resumen Se propone una indagación acerca de las nociones nativas de persona, individuo, cuerpo, estimando sus alcances y posibilidades arqueológicas y correlatos materiales en el contexto particular del Norte de Córdoba. Con este planteo se realiza una exploración sobre estas conceptualizaciones, buscando una aproximación a la comprensión de las formas nativas de entender a las personas. El trabajo se enmarca desde las arqueologías de personhood, o carácter de persona¸ que investigan cómo las personas del pasado se generaron junto con sus mundos sociales, a través de las tecnologías sociales, y buscan comprender e interpretar los principios que estructuran la vida cotidiana. Con el fin de indagar acerca de estas cuestiones, se aborda el análisis de información édita, tanto de fuentes etnohistóricas locales así como estudios etnográficos de la región, y se examinaron de manera sistemática colecciones arqueológicas de museos e información procedente de trabajos arqueológicos regionales y estudios sobre tratamiento de los muertos en Córdoba. Se propone que quizás se tratase de una concepción de las personas próxima a una noción de sujetos colectivos y, a su vez, distribuidos, caracterizados por sujetos definidos en una relacionalidad altamente dinámica, no sólo en la vida sino hasta más allá de la muerte.

RESUMEN Desde una perspectiva multidisciplinar, entre los estudios históricos y del arte, el presente artículo analiza las prácticas devocionales en torno a la figura de las ánimas purgantes y el uso social de sus imágenes durante el siglo XVIII en la Nueva Granada. A partir de la construcción de la categoría de cuerpos en pecado, se estudia el lugar de las ánimas como seres mediadores dentro del cuerpo social de la Iglesia católica en el periodo colonial. El texto vincula el análisis de dos pinturas de ánimas que permitirán explorar la dicotomía cuerpo-alma en el discurso teológico, la estrecha relación entre el mundo de los vivos y el mundo de los muertos que las ánimas purgantes permitieron desarrollar y las relaciones de su corporalidad con las prácticas devocionales.

ABSTRACT From a multidisciplinary perspective between historical and art studies, this article analyzes devotional practices around the figure of souls in Purgatory and the social use of their images during the 18th century in New Granada Viceroyalty. From the construction of the category bodies in sin, this paper studies the place of the souls as mediating beings in the social body of the Catholic Church for the colonial period. The text links the analysis of two paintings of souls that will allow exploring the body/soul dichotomy in theological discourse, the close relationship between the world of the living and the world of the dead that purging souls allowed to develop, and the relationships of their corporality with devotional practices.

Abstract This article analyzes the tensions between truth and justice in the formation of the Argentine Forensic Anthropology Team and the paradoxical way in which it made sense to the restorative action which began during Nestor Kirchner’s presidency. For this, we focus on the work of the team around the N.N. buried bodies found in municipal cemeteries throughout the country from the eighties to the present. From the cross-analysis of written documents and oral sources, we observe how this tension organized the disputes around the meaning of the restorative action between 1984 and 1989 and the way in which its incomplete resolution transformed the work of the EAAF from the year 2003. This transformation made clear for the actors at stake the insufficiency of scientific truth and the partial nature of judicial reparation in order to give meaning to the anonymous deaths of the disappeared.

Resumen Este artículo analiza el rol constitutivo de las tensiones entre verdad y justicia en el proceso de conformación del Equipo Argentino de Antropología Forense y el modo paradójico en que la resolución de esa tensión condiciona el sentido de la acción restitutiva a partir de la etapa inaugurada por el gobierno de Néstor Kirchner. Para ello, hacemos foco en el trabajo del equipo desarrollado en torno a las tumbas de N.N. halladas en los cementerios municipales de todo el país desde los años ochenta hasta la actualidad. A partir del análisis cruzado de documentos escritos y fuentes orales observamos cómo esta tensión organizó las disputas en torno al sentido de la acción restitutiva entre 1984 y 1989 y el modo en que su resolución -incompleta- a partir del 2003 transformó el trabajo del EAAF. Esta transformación evidenció para los actores en juego la insuficiencia de la verdad científica y el carácter parcial de la reparación judicial para dar sentido a las muertes anónimas de los desaparecidos.

Abstract Objective. To describe the characteristics of cemeteries and the hygienic treatment of corpses during pandemics throughout history. Materials and method. It is a historical study that starts from Heuristics and it is combined with Criticism to evaluate the sources used and respond to the objective. The universe of work was done with documents from the Guadalajara Municipal Historical Archive on the pantheons of this city and the bibliographic review in libraries and electronic media related to the subject. Results The burials were in charge of the church at first, for medical-sanitary reasons, they moved to the cities’ borders in the 19th century, and during the 20th century others were built, some remained within the urban area.1785-1786 The bodies were left naked and piled up at the churches doors. They were asked to leave them at specific points due to their risk to public health. The bodies were transported in closed wooden boxes to avoid further contagion. Currently, during the pandemic in Mexico, each state has adopted strategies for contagion control. Jalisco's government has formed the Inter- institutional Commission for the Management of Dead Bodies by COVID-19, and the application of biosafety regulations both in and outside hospitals. Conclusions. The evolution of the pantheons of Guadalajara has depended on social and health issues, linked to economic, political and religious interests. Despite the established norms, the pantheons have remained within the urban area due to population growth, their geographical location represents a critical situation, hence the importance of sanitary control and biosafety standards in the management of corpses.

Resumen Objetivo: Describir las características de los cementerios y el tratamiento higiénico de cadáveres durante las pandemias a través de la historia. Materiales y método: Es un estudio histórico que parte de la heurística y se combina con el criticismo para evaluar las fuentes utilizadas y responder al objetivo. El universo de trabajo se construyó con documentos del Archivo Histórico Municipal de Guadalajara sobre los panteones de esta ciudad y la revisión bibliográfica en bibliotecas y medios electrónicos relacionados con el tema. Resultados: Las inhumaciones estuvieron a cargo de la iglesia al principio, por razones médico-sanitarias, se trasladaron a orillas de las ciudades en el siglo XIX, y durante el siglo XX se construyeron otros más, quedando algunos dentro de la zona urbana. En 1785-1786, dejaban los cadáveres desnudos y amontonados a las puertas de las iglesias. Se pedía dejarlos en puntos específicos debido a su riesgo para la salud pública. Los cadáveres eran trasladados en cajas de madera cerradas para evitar más contagios. Actualmente, durante la pandemia en México, cada estado ha tomado estrategias para el control de contagios. El gobierno de Jalisco ha conformado la Comisión Interinstitucional de Manejo de Cadáveres por COVID-19, y la aplicación de normas de bioseguridad tanto en hospitales como fuera de ellos. Conclusiones: La evolución de los panteones de Guadalajara, ha dependido de asuntos sociales y de salud, vinculado a intereses económicos, políticos y religiosos. A pesar de las normas establecidas, los panteones han quedado dentro de la zona urbana en consecuencia al crecimiento poblacional, su ubicación geográfica representa una situación crítica, de ahí la importancia del control sanitario y normas de bioseguridad en el manejo de cadáveres.

Resumen Introducción: La selección de refugios diurnos es un proceso crucial para los murciélagos debido a su influencia en la ecología, organización social y supervivencia de sus poblaciones. El murciélago narigón (Rhynchonycteris naso) es una especie protegida por leyes de México, cuyos refugios y zonas de forrajeo, están estrictamente asociados a cuerpos de agua, principalmente ríos. Por lo tanto, cambios en la calidad del agua suponen un riesgo para sus poblaciones. Sin embargo, el conocimiento sobre el estado actual de sus poblaciones y refugios diurnos en México, es escaso. Objetivo: Ubicar y describir los refugios diurnos de R. naso y evaluar la relación del tamaño del grupo de murciélagos con las características de los refugios, la salinidad y el pH del agua donde habitan. Métodos: De marzo a octubre 2015, se realizaron búsquedas de refugios diurnos mediante recorridos en lancha a lo largo de ríos, arroyos y lagunas, en once sitios del Área de Protección de Flora y Fauna Laguna de Términos, Campeche México. Por cada refugio localizado se registró el tamaño del grupo y su acomodo en el refugio, el tipo de refugio, el tipo de vegetación, la cobertura, la distancia entre refugios, el diámetro del tronco, la salinidad y el pH. Para investigar el efecto de las variables registradas en los refugios sobre el tamaño de cada grupo, se ajustaron Modelos Lineales Generalizados. Resultados: Encontramos 48 refugios en troncos secos, cortezas de árboles y puentes, asociados a cuerpos de agua dulce y oligohalina, principalmente en vegetación de manglar. El promedio (± EE) del tamaño del grupo fue de 5.3 ± 0.48 para los refugios naturales y de 22.6 ± 9.54 para los artificiales. Encontramos una relación significativa con el tipo de refugio, el tipo de vegetación y el diámetro del tronco. Los refugios con tamaño de grupo mayores presentaron un acomodo agregado. Se localizaron 40 refugios sobre cuerpos de agua dulce y ocho en oligohalina con alto nivel de agrupamiento. Conclusiones: La mayor incidencia de refugios en sitios de agua dulce y ligeramente ácida, es explicada bajo la teoría del óptimo forrajeo. Debido a que el área de estudio se encuentra en el límite de su distribución, el manglar representa el tipo de vegetación más importante para garantizar la permanencia de las poblaciones de R. naso. Adicionalmente, debido a que en algunas porciones de la zona de estudio no fue posible encontrar refugios, es crucial llevar a cabo estudios sobre la calidad del agua y los niveles de contaminación en la región. Este estudio proporciona información relevante sobre las poblaciones del murciélago Rhynchonycteris naso con implicaciones directas sobre su conservación en zonas ribereñas y humedales costeros.

Abstract Introduction: The selection of day-roost is a crucial process for bats because it influences the ecology, social organization, and survivorship aspects of their populations. Proboscis bat (Rhynchonycteris naso) is a protected species by Mexican law, whose foraging and roosting areas are strongly associated with bodies of water, primarily rivers. Therefore, alterations in the water quality pose a risk to their populations. However, knowledge of the current state of their populations and roosting ecology is very poor in Mexico. Objectives: To locate and to describe R. naso’s diurnal roosts, and to evaluate the relationship of the group size per roost with the characteristics of the diurnal roost, the salinity and pH of the water where they inhabit. Methods: From March to October 2015, we searched diurnal roost through boat tours along rivers, streams, and lagoons, in eleven sites in the Laguna de Términos Flora and Fauna Protection Area, Campeche, Mexico. For each localized roost, we recorded the group size, and their spatial distribution, the type of roost and vegetation, the distance between roosts, the diameter of trunk, the salinity, and pH. In order to investigate the effect of the variables recorded in diurnal roost on size group, generalized linear models were adjusted. Results: We found 48 diurnal roost in dead tree-trunks, tree bark and bridges, associated with freshwater, and oligohaline bodies, mainly in mangrove vegetation. The average size of the groups was 5.3 ± 0.48 and 22.6 ± 9.54 in natural and artificial roosts, respectively. We found a significant relationship with the type of roost, type of vegetation and diameter of trunk. Roosts with larger groups of bats presented an aggregated distribution. We located 40 diurnal roosts on freshwater bodies and eight in oligohaline with a high grouping level. Conclusions: Greater incidence of roost in fresh and lightly acid water is explained under optimal foraging theory. Because the study area is found in the limit of their distribution, mangrove is a very important vegetation type to guarantee the establishment of R. naso populations. Also, due no roosts were found in some portions of the study zone, quality of water, and contaminant level studies are crucial. This study provides relevant information on their populations with direct implications for the conservation in coastal areas.

In Nah 3:1, the Assyrian capital Nineveh is called "city of bloodshed." Nineveh is indeed "a bloody city," filled with the blood of the numerous dead bodies associated with the fall of the city. However, as also in the case of a similar portrayal of the city of Jerusalem in Ezek 22:2, Nineveh is depicted as a female entity, hence suggesting that one may also read these poetic texts as invoking the image of a bleeding, menstruating city with all the connotations of not only ritual impurity but also moral guilt associated with this portrayal of sexual perversion or pollution (cf. Lev 18:19; 20:18). In this regard, it is significant that Nineveh in Nah 3:4 is called "a whore " - a derogatory slur that often is used to denote those who are " other" or foreign. The article will explore the ethical implications of disruption as a reading strategy that is particularly important when reading the prophetic traditions through the lens of gender, postcolonial and queer biblical interpretation.

Parricide is a crime that has parents as victims and children as offenders. Most of these killing are committed by male against their fathers, whereas only 14% of the homicides are perpetrated by female. The purpose of this study was to collect from Brazilian newspaper articles published between 1994 and May 2017, cases of parricide committed by both adult and adolescent female. From a total of 64 cases, 51.6% of the victims were fathers, 37.5% mothers and 9.4% both parents. White weapons were used in 57.8% of the cases and firearms in 23.4% of them. Abusive behavior such as maltreatment and rape was the motive in 54.7% of the cases. Most of the dead bodies (79.7%) were found in the victim's home. Understanding the determinants of this type of crime may prevent the respective criminal background from being neglected by law.

Resumen El parricidio es un crimen en el que las víctimas son los genitores y los agresores, los hijos. La mayoría de los crímenes son cometidos por hombres contra genitores masculino, sólo el 14% de los homicidios son cometidos por mujeres. El objetivo de este estudio fue recoger, en reportajes de diarios brasileños, de 1994 hasta mayo de 2017, parricidios cometidos por mujeres, adultas y adolescentes. Se encontraron 64 casos, en los que el 51,6% de las víctimas eran los padres, el 37,5% las madres y el 9,4% de doble parricidio. El arma blanca fue utilizada en el 57,8% de los casos y la de fuego en 23,4% de ellos. Los abusos (malos tratos y violaciones) fueron los motivos para el crimen relatados por el 54,7% de ellos. La mayoría de los cuerpos 79,7% fueron encontrados en la residencia de la víctima. Comprender los determinantes de este tipo de crimen podrá evitar que sus antecedentes sean negligenciados por la legislación.

Abstract In Chililico, a Nahua community located in the Huasteca region of Hidalgo state, Mexico, during the celebration of the Miljkailhuitl, or festival dedicated to the dead, the Cuahuehue dancers lend their bodies to the dead so that they can embody their existence. In this way, the dancers place themselves in a state of liminality by lending their body-tonacayo, to incarnate the dead, leading the dancers to juxtapose their personality with an “other” agent, during the days of the celebration. Lending the body entails, from the Nahua perspective, the action of offering, tlamanalli, which leads to treating the data obtained through ethnography from the anthropological categories of reciprocity; since offering becomes the act upon which the relationship is based, this results in correspondence between the living and the dead: the experience of living. Such a relationship of correspondence is jealous, since it requires that the living give corporality to the dead so that they can participate in the world, however, if the procedure is not carried out correctly, human life -and its body- run the risk of not being returned, thus being taken -together with the dead- to their world.

Resumen En Chililico, comunidad nahua de la Huasteca hidalguense, durante la celebración del Miljkailhuitl o fiesta dedicada a los muertos, los danzantes cuahuehues prestan su cuerpo a los muertos para que éstos puedan corporizar su existencia. De esta manera, los danzantes se colocan en un estado de liminaridad al prestar su cuerpo-tonacayo, para encarnar a los muertos llevando a los danzantes a yuxtaponer su personalidad con un agente “otro”, durante los días de celebración. Prestar el cuerpo conlleva, desde la perspectiva nahua, la acción de ofrendar, tlamanalli, lo que conduce a tratar los datos obtenidos con la etnografía desde las categorías antropológicas de reciprocidad, ya que ofrendar se convierte en el acto bajo el que se fundamenta la relación de correspondencia entre vivos y muertos: la experiencia de vivir. Tal relación de correspondencia es celosa, ya que exige que vivos den corporalidad a muertos para que puedan participar del mundo, pero en caso de no hacerlo de manera adecuada, la vida humana y su cuerpo corren el riesgo de no ser devueltas, siendo llevadas junto con los muertos a su mundo.

ABSTRACT Two mass stranding events of loggerhead sea turtles (Caretta caretta) in the vicinity of the Gulf of Ulloa, Baja California Sur, Mexico, were analyzed during 2003-2006 and 2012-2014. Stranding events were related to the accumulation of consecutive days with lower sea surface temperature (SST) series for the corresponding periods using Pearson correlations. Our results showed that in both periods, a significant cross-correlation was observed between mass stranding and accumulation of consecutive days with temperatures below 18, 17, and 16°C, with a time lag of three to five months. Numerical evidence supports the hypothesis that although the loggerhead turtle mortality is caused by multiple factors under extreme cold events, the environment turns markedly unfavorable for these organisms. Side-effects on health and swimming behavior of the species C. caretta, compromise their ability to avoid obstacles or flee from predators, thus increasing their vulnerability to sickness or lethargy, and possibly leading to the massive stranding of weakened individuals or dead bodies to the beaches of the Gulf of Ulloa. Hence, while SST may not be the direct cause of turtle mortality, it can be a determining factor for the survival of this species.