Citro

este clasico de los illia k añade un glamour extranyo y apropiado al chaco.

Y mas sobre los toba y el cuerpo (estos eran una serie de articulos que quer'ia leer hace tiempo)

Citro's starting point is the studies of corporality among amerindian societies that focus on representational aspects of how the body is conceived. Assuming a some relative correspondence between representations and practices she proposes to focus on the habit of the Toba people that inform a particular form of relation with the world. She follows Csorda's notion of embodiment that make not a material body its object, but the way the social is produced, reproduced and exist as bodies move and act in particular ways. She thus follows four of the dimensions in which Foucault points that disciplining technologies shape the body and practice in order to make an analysis of the type of corporality of the Tobas of the rural easter chaco. She uses Foucault diemnsions not to understand how the toba were disciplined but rather how their habits have escaped in many ways this forms of regulation of conduct (she links the violence over the chaco as means of controlling the other wise uncontrollable for modernity, capitalism and the state).
If she sees in the persistence of particular non modern practices as source of active and passive resistance, she recognizes that this resistance is also limited by the lack of capacity to affect of tobas undisciplined bodies in the broader structure of the state, the structural subordination is the reason she finds to this. A subordination that allows the state to resignify this embodied otherness as corrupted and savage. If her proposition is really interesting and her account is attentive to alot of significant gestures one thing I cannot follow is why she need to make a cross cultural comparison in order to put into manifest difference. In this comparison i found difficult to follow a certain repertoire of action and response among the tobas. It is hard to make such an account without making an endless description of action that may lead nowhere. But I wonder if the emphasis on the continuity of the practices of the rural tobas that where visiting buenos aires and the stress of their specificity is the only way to make this. There is a lot I can take at the end of reading this no doubt, and habit that implies the extension of the person on the world, that informs action but also shapes the possibilities of improvising responses in new environments (this is a richness of the accounts of buenos aires), a type of ativities that both shape the world and also get engaged in precognitive activities in the world creating a particular adherence to the world while shaping the body in particular repertoire of preconscious movements (in this she follows merleau ponty and jackson). Finally a type of habit that informs perseption as an activity that generate embodied knowledge, thus the way senses and persption are shaped is informed too by habit.
The examples she brings are organized in: the coherence of representation of the body - world that organize practice: 1) sitting outside, exploring new environments and find signs for orientation, development of a wide rage of body actinos that demand strength and skill in certain forms of movement (form chopping wood, weaving, recollecting, to hunting), 2) body practice that evidence the un-discipline of the bodies such as not cleaning utensils or tyding up but when there is a practical need of reusing them, no need o private enclosed places (ie showering with door opened), 3) a different timing related with practicity rather than a regulated order over work and rest.