The commonality: a collective vision

In general, this refers to the logic that works with the social structure and the way it defines and articulates social life and everyday living. The commonality is a cornerstone of collective action, it is built on different scales of reality and is expressed in social movements through "solidarity, conflict and breakdown limits of the system in which the action takes place" (^{Melucci, 1999}). So then, the commonality is understood as a set of families on the basis of a strong social fabric living communal life, while also, is conceived as a way of life that develops in a specific organizational context, which is community social fabric" (^{Maldonado, 2010}). It is a way of being, living, understanding, speaking in a space made territory, not just an aggregate of commonality; is a structural component that allows the social articulation of the life of commonalities through a process of long historical trajectory sustained in practice and knowledge in the fabric of identity and community built on" a territory lived and recreated" (^{Medina , 2008}).

Their study requires an approach and political forms of ethnic people and their ways of community organization under-analytic reviews, visions of exploring reconstitution, and mechanisms for articulating their knowledge, primordial elements (communal territory, collective work comprising, political power, communal feast) and complementary (indigenous rights, traditional education, everyday language, worldview, Maldonado, 2002).

In order to study the commonality, we considered the contributions of ^{Díaz (2003)} and ^{Rendón (2003)}, stating that the first one defines the immanence commonality (essence) of the communality. To the extent that [...] define other key concepts to understand an indigenous reality, tangible and intangible commonalities dimension, forming an energy based on the thoughts and knowledge of indigenous and represents their own lifestyle a reason for their own being as communalities.

The second considers the basic elements for building commonality: the earth as mother and territory; assemblies consensus for decision-making; the free service as an exercise of authority; collective work as an act of recreation; and the rites and ceremonies as an expression of communal gift. The Figure 1 shows the elements of commonality that are considered for having a functional structure within the social fabric of a rural community.

Calculations based on Díaz and Rendón (2003).

Figure 1 Elements of commonality.  

These elements are prevalent in rural commonalities, despite the different scenarios of poverty and exclusion experienced, so that, through self-managed collective action seeking to modify their reality through their tangible and intangible resources, such as land Community, community work, community power, and cultural elements that preserve and advocate for achieving local development through agreements from below, i.e. inside the commonality, backed into a structured organization and consists of values, principles and to each person representing themselves, backed by the community, establishing its own system of agreements and consensus decisions aimed at improving their reality, to avoid dependence on government agencies and institutions, allowing options to facilitate and build individual essence and rural collective to achieve a way of life and rationale, aimed at local development.

These elements converge in the communal life, they are also referred to as basic or core, by its position in the scheme of commonality. First, the territory has the spatial manifestation of power, based on social relations, specific to different degrees, by the presence of energy-actions by concrete structures and actions information and symbolical-structures, highlighting the everyday relationships down on the space between the agents who occupy and use (^{Raffestin, 1993}).

Also, for this approach the territory is addressed in three basic aspects, applying the policy or legal and political, in which the territory is considered to be controlled by a certain power space, sometimes on state power, cultural or symbolic, where the territory is viewed as a product of symbolic appropriation of a community; and economic, in the territory serves as a resource (^{Haesbaert, 2004}).

Other aspects that must be understood as part of the territory of the commonality, and are those make the community organization, language, and environment. Another element of commonality is communal work; it is through this that gives the opportunity to achieve permanent acceptance; it is also the duty and possibility arises from the common need and recognition of communal embodiment, in the territory. In the mandatory appearance, the work created, sustained over time and get through this dynamic, strengthen social bonds, create ties and face common challenges. Hence, the commonality lies always at work and not in the discourse (^{Martínez, 1985}). In this context, community work is about the commitment to the goals of commonality; regardless develop without monetary compensation, linked to other rating as the development of local prestige or community commitments “to remain a member to it”.

Therefore, the willingness and ability to donate time and work for the commonality stands out as the main value of communality, and is based on the work that people can defend their territory and rebuild their self-determined cultural life. Work organization can occur in two ways: a) only when processes require the participation of members of the household to self-sufficiency; b) when the participation of members of various households needs through simple collaborative relationships. Currently, the use of nature is achieved in the space of the territory and is given by the work of the fields, which is the first form of communal work, domestic mutual aid is called reciprocal; another way is to exploit the territory consisting of the works to build mutual benefit and is called “tequio”.

Another element to consider is the community's political power organized to have commonality community power, through the participation of its citizens in the General Assembly for organizing parties, the exercise of public office; as social control in which representatives of all the families involved. People have their hands on the exercise of community power permanently (^{Díaz, 2003}).

So that political power is logged into the assembly, which names directly to the authorities, seeking rotativity among all the groups. In addition, for the strength of the commonality is necessary to study the cultural elements like parties, ceremonies and traditions show the values and ancestral experiences, highlighting the customs that safeguarding the style and traditions that demonstrate the thinking and be commonalities, civic or religious nature (Maldonado, 2002).

It is for this reason that, territory, power, labour and cultural elements are an important part of everyday life of a community structure, consolidating its working from an inclusive look of respect, fairness, reciprocity and confidence, linked to the organization of the social economy.

Social economy

As the twenty-first century progresses, local development strengthens its finding different economic alternatives that strengthen rural commonalities, thereby consolidating a perspective based on the commonality own and inclusive development and at the same time away from the conception based solely on government intervention, approaching a model that has no place involving all players in the area (Field, 2012).

For this reason, the search for new forms of organization becomes rather necessary, finding a guarantor of social economy perspective of local development, since its value implies referring to the practices and experiences on economic relations, rather than reproduce capital, they try to reproduce society, prevailing reciprocal ties, through actions closely linked to the territory. Likewise, within the social economy is the way of action, with values ​of solidarity and understanding, creating collective wealth and mutual support, one of the pillars holding the endogenous development by encouraging the use of resources and the "know how", promoting individual and collective responsibility, contributing to the fight against social exclusion (^{Campo and Ugarte, 2012}) . In this regard, the importance of this economy is its vision for development in the communalities benefiting local collective action, where problems of interest and competitiveness can be transparently regulated; creating productive and reproductive cooperation links.

Thus, social economy employed in tourism can be seen as an alternative to improve the conditions of poverty resulting from neoliberal model, looking for ways to return to work, taking into account that through the social economy as important is the social reproduction of life, people's social environment ensure the activities and organization of farm families (^{Hurtado, 2005}) . In this context, social economy is seen as a strategy within the local development processes, enabling the development of the territories and the creation of productive alternatives to broad sectors of society, not only for the popular sectors alone (^{Altschuler and Casalis, 2006}).

Altschuler, (2004), stated that for positive and workable definition of the social economy, both as the foundation for the new social economy, it should be taken into account: a) forms of production organization of work; b) distribution of the surplus among the members of the enterprise; c) decision making; and d) linking it to society, respect for the environment, the contribution to the social economic development. From this perspective, the social economy together a series of group experiences that produce goods and services, where profit is not prioritized but work is valued, satisfaction of needs.

The social economy as mentioned by ^{Coraggio (2003)} points it out as the transcends individual interests and seek preponderantly creating for collective goods under an integrated model of social fabric in which the participants engage actively sharing values, ideals and goals. Hence, he proposes a new style of development based on family units, cooperatives, commonalities or actual organizational units of the economy, comparable capitalist firms, and its members follow a supra individual logic, where the results achieved by a co-determined by the other.

Therefore, it is important to note that, there are special features that express conditions for development of social life in the practice of social economy; so, from the perspective of ^{Coraggio (2003)} we identified four characteristics of social enterprises for linking the interaction between the community: 1) work associated; 2) horizontal in decisions; 3) redistribution in direct benefits to the community to make a profit; and 4) self-management and common property (^{Coraggio, 2003}). Therefore, it is significant to emphasize that participatory democracy and self-management; you have to experience in full equality, participating in making decisions to satisfy their needs, supported alternatives in addition to their daily tasks, such as tourism activities under the structure of the villagers themselves with what is intended to facilitate local development.

Rural community tourism

During the past decades, Mexico has driven an agricultural policy that has increased poverty levels among the rural population living in extreme poverty and marginalization of small areas of land with little value added to their products (Juárez, 2007). Against this facts, small communalities significant resources have chosen tourism as the basis of its local development, organized considering economic efficiency, environmental respect and social development, ensuring their survival.

From this perspective, tourism taking place in rural areas, involving local communality, is an instrument of regional development. Its impact spans the commonality. In this sense, rural tourism is a development option, which by its limited condition is not overcrowded, generate employment; diversify the tourism offer, contributing to the conservation of natural and cultural heritage, in terms of benefits from productive actions. Therefore, rural tourism assigns value to local resources; i. e. the assets are in the hands of small producer, mostly in ejido areas organized in cooperatives or community associations (^{Garduño and Zizumbo 2009}).

Following ^{Garduño and Zizumbo (2009)} this new tourism allows the possibility of offering tourist services market from the endogenous potential of each commonality, invigorating the local economy, to the extent that rural tourism achieves the redistribution of income and profits generated between as many local agents, thus democratizing the economy, this being a mechanism of inclusion and diversification of agents in the local economy that works as a generator shaft development. Therefore, it is important to note that in this tourism has commonalities intervention for tourism; well, it is understood as those planned sustainably tourism experiences within the rural context, carried out by local people for the benefit of their own commonality. So we can say that in this tourism, local people is an essential part to allow a process of careful development and competitive environment; also promotes a balance in terms of ethical, moral, social and cultural values, integrates and strengthens the economy, improving living conditions and working conditions of its members.

This form tourism as the main focus at the same local commonality, through which attempts to unite experiences, services, products, tourism management organization from other interrelated subsystems necessary for commonality. Similarly, rural tourism maintains values ​of solidarity, cooperation, reciprocity, respect, and friendliness of the variety of natural and cultural resources, forging an expectation for achieving local development, transforming the precariousness of rural commonalities.

Local development

In the history of mankind we have tried to move towards the development of society; however, to the extent that groups seek to solve problems in disadvantaged areas where this has not been possible to appear; from this, it has begun to discuss the development with local character, so that local development can be considered as an alternative model of development.

Remarkably, many locations, organizations and institutions in Latin America are facing the challenge of local development as one of the strategic options of our time appears as a new way of seeing and acting from the territory in this new context of globalization. From this point of view, the challenge for local companies is presented in terms of competitively inserted in the global, capitalizing on their local and regional capacity through strategies of different agents involved ( ^{Arocena, 1999}; ^{Gallicchio, 2002}). Under this approach, the local tourism-based development is a possibility, due to the ever-increasing movement of people and there are many areas that have undergone processes of recovery and expansion in this activity that involves social, economic and environmental benefits. So much that there is a growing believe that, if developed and managed sustainably, tourism can contribute to poverty alleviation, especially in rural areas (^{WTO, 2004}) evidence.

So, we are betting that this is a process that seeks to improve the quality of life, overcoming difficulties through the local socio-economic performance of different agents with endogenous resources and promoting capacity building and development of a case can extend as much as possible the progress in the whole tissue productive areas (^{Albuquerque, 2003}).

Local development in marginal rural commonalities is far from a process of economic growth and structural change leading to an improvement in the standard of living of the local population (Vázquez, 1998). In this sense, local development shows that it is a process of transformation; rural commonalities strive to join him through institutional initiatives or from their own proposals. In both cases are built tourism initiatives providing services. Participation of the population is also needed for decision making in tourism projects or community plans is done in a democratic way, where respect and equality prevail in each action applied.

Theoretical model

The theoretical model incorporates the categories of analysis for addressing rural tourism, raised from the relationship between the theory of commonality, social economy, tourism and local development, which attempts to show that in order to move towards the local development in rural commonalities, it is necessary to consider strategies that promote endogenous growth of territorial units through, mechanisms that promote development processes and structural changes in the organizational processes of production, distribution and consumption as well.

These systems allow creating and expanding local business, forming advocacy, economic vitality and improving life in the town, so we consider the key elements: collective goods, territory, model the social fabric, economic dimension, social, political, and cultural. With these aims to support the most vulnerable groups with possibility of joining processes that generate profits. This proposal is pursued; complement studies that have been built on local development and rural tourism.

In Figure 2, this link displays theories, considering the commonality and the social economy as the basis on which the organization operates, strictly from the indigenous view on how to face and solve the challenges of rural commonalities, expressing solidarity from rural tourism as an alternative to centralized search for community welfare activity scheme for achieving local development, held in the central elements inherent territory, mutual work, community organization, culture, political power, party, organization, production, distribution, consumption, aimed at improving the quality of life while safeguarding the environment, meeting the needs of tourism.

Calculations based on Díaz and Rendón (2003); ^{Coraggio (2003)}.

Figure 2 Theoretical model.  

In this context, too, we want to show how local endogenous development with a community orientation, opportunities for democracy is achieved in an environment of respect, reciprocity and equity. In it, the levels of trust and collaboration reflect community identity. Where richness is conceived as a product in the territory of social relations is a matter for agreement and power. Here it can be assumed theoretically, tourism framed in local development with communal solidarity vision, largely an alternative that is interested in including people, but not selectively. That is, this perspective has shaped and tourism operation with local development from within their own rural commonalities, understood as community strategy, distributing the generated capital among families, to give its members the benefits of the activity conceived.

In resume, we emphasize that for local development, must first be communality, establishing collective roles, maintaining reciprocity through social economy based on collective ownership of means of production; democratic management of the company direct and collective participation in decision making; distribution of surplus among the members; collective learning process, creating a system of economic and social relations that enable, in a context of solidarity and reciprocity, the creation of various forms of economic organization and community production, from the above, the elements of the economy social being studied are: territory, organizational forms, production, distribution, consumption, collaboration networks, reciprocity and respect.

For constructing this model, rural tourism is presented as an alternative to contribute to local development in disadvantaged rural areas, creating options and productive employment and income opportunities, from associative experiences with the participation of the local population, through the promotion of diversification in family and boost rural nonfarm employment units, taking into account the different social, cultural and traditional in the same commonality productive expressions, as well as thinking about the impact that the activities of coexistence and create tourist interaction.

So then, the commonality is the essential basis for the forms of organization and collective work based on social economy occur, between the two theories having a close relationship to promote tourism, operating this as a development alternative for commonalities marginalized rural. That is, to first be communality expressed in actions and structures of social economy, and employ leverage leads to organized rural tourism in terms of commonality and social economy to achieve local development.