<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>2007-8110</journal-id>
<journal-title><![CDATA[Cultura y representaciones sociales]]></journal-title>
<abbrev-journal-title><![CDATA[Cultura representaciones soc]]></abbrev-journal-title>
<issn>2007-8110</issn>
<publisher>
<publisher-name><![CDATA[Universidad Nacional Autónoma de México, Instituto de Investigaciones Sociales]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S2007-81102017000100034</article-id>
<title-group>
<article-title xml:lang="es"><![CDATA[¿Quién es maya en un entorno turístico? Patrimonialización y cosmopolitización de la identidad maya en Tulum, Quintana Roo, México]]></article-title>
<article-title xml:lang="en"><![CDATA[Who are the Maya in a tourist setting? Patrimonialization and cosmopolitanization of Mayan identity in Tulum, Quintana Roo, Mexico]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Elbez]]></surname>
<given-names><![CDATA[Mélissa]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,Escuela de Altos Estudios en Ciencias Sociales (EHESS)  ]]></institution>
<addr-line><![CDATA[París ]]></addr-line>
<country>Francia,</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>03</month>
<year>2017</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>03</month>
<year>2017</year>
</pub-date>
<volume>11</volume>
<numero>22</numero>
<fpage>34</fpage>
<lpage>64</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_arttext&amp;pid=S2007-81102017000100034&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_abstract&amp;pid=S2007-81102017000100034&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_pdf&amp;pid=S2007-81102017000100034&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen: A partir de una investigación etnográfica llevada a cabo en Tulum entre 2009 y 2015 sobre las modalidades diversas de referencia a lo maya, este artículo pretende esclarecer ciertas paradojas implícitas en el proceso de patrimonialización de identidades indígenas. Por una parte, muestra que la necesidad de hacer de lo indígena un escaparate de la nación, ha llevado a la valorización turística de lo maya y a la desacreditación conjunta de algunas formas contemporáneas de ser maya, lo que fomenta la discriminación de los ciudadanos mayas cuyos modos de vida no concuerden con el imaginario patrimonial sobre esta identidad. Sin embargo, a pesar de la presión normativa ejercida por las representaciones patrimoniales sobre los habitantes mayas de Tulum, estos últimos hacen uso de su capacidad de agencia para oponerles denominaciones alternativas e interpretaciones propias, que tienen que ver tanto con sus memorias históricas como con sus aspiraciones individuales. Por otra parte, mis observaciones han revelado que, al hacer de lo maya un concepto definido por ciertas prácticas y una estética específicas, el discurso patrimonial abre el acceso de esta identidad a personas ajenas a la Península de Yucatán. En efecto, mientras que las representaciones patrimoniales de lo maya siguen cumpliendo con su meta de proporcionar ascendientes indígenas a la nación, su difusión vía las industrias culturales, turísticas, mediáticas y las teorías New Age, ha dado lugar a un proceso de cosmopolitización de la identidad maya, noción por la cual me refiero a su ingreso en el registro de las alteridades apropiables por personas de todo el mundo en el marco de bricolajes identitarios singulares. Combinando las perspectivas históricas y antropológicas, este artículo se interroga sobre la forma en que elementos históricos y recientes, de escala local, nacional y global se articulan para dar lugar a una configuración identitaria compleja y apasionante.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract: This paper is based on ethnographic observations carried out in Tulum between 2009 and 2015 on the diverse modalities used to refer to the Maya and seeks to enlighten paradoxes that are implicit in the process of patrimonialisation of indigenous identities. On the one hand, this paper shows how the need to make the indigenous a shop window of the nation has led to the tourist enhancement of anything Maya and to the joint discrediting of contemporary Mayan ways of being, which encourages discrimination against Mayan citizens whose lifestyle is not consistent with the imaginary identity attributed to them. However, despite the normative pressure exerted by heritage representations on the Mayan inhabitants of Tulum, they use their agency to counter their own alternative denominations and interpretations, that have much to do with their historical memories and their individual aspirations. On the other hand, my observations revealed that by making the Maya a concept defined by specific practices and aesthetics, heritage discourse opens access to this identity to people from outside the Yucatan Peninsula. Indeed, while heritage representations of the Maya continue to meet their goal of providing indigenous ancestors to the nation, its broadcast through cultural, tourist and media industries as well as some New Age theories has led to a process of cosmopolitanization of Mayan identity. I use this concept to refer to its entry in the register of alterities (&#8220;otherness&#8221;) likely to be appropriated by people from all over the world in the framework of singular identity bricolages. By combining historical and anthropological perspectives, this paper questions how both historical and recent elements from local national and global scales, merge to lead to a complex and fascinating identity configuration.]]></p></abstract>
<kwd-group>
<kwd lng="es"><![CDATA[Maya]]></kwd>
<kwd lng="es"><![CDATA[patrimonial]]></kwd>
<kwd lng="es"><![CDATA[cosmopolita]]></kwd>
<kwd lng="es"><![CDATA[turismo]]></kwd>
<kwd lng="es"><![CDATA[nacionalismo]]></kwd>
<kwd lng="es"><![CDATA[identidad]]></kwd>
<kwd lng="es"><![CDATA[representaciones sociales]]></kwd>
<kwd lng="es"><![CDATA[discriminación]]></kwd>
<kwd lng="es"><![CDATA[globalización]]></kwd>
<kwd lng="es"><![CDATA[New Age]]></kwd>
<kwd lng="es"><![CDATA[plural]]></kwd>
<kwd lng="es"><![CDATA[migrantes]]></kwd>
<kwd lng="es"><![CDATA[agencia]]></kwd>
<kwd lng="en"><![CDATA[Maya]]></kwd>
<kwd lng="en"><![CDATA[heritage]]></kwd>
<kwd lng="en"><![CDATA[cosmopolitan]]></kwd>
<kwd lng="en"><![CDATA[tourism]]></kwd>
<kwd lng="en"><![CDATA[nationalism]]></kwd>
<kwd lng="en"><![CDATA[identity]]></kwd>
<kwd lng="en"><![CDATA[social representations]]></kwd>
<kwd lng="en"><![CDATA[discrimination]]></kwd>
<kwd lng="en"><![CDATA[New Age]]></kwd>
<kwd lng="en"><![CDATA[plural]]></kwd>
<kwd lng="en"><![CDATA[agency]]></kwd>
</kwd-group>
</article-meta>
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<edition>1948</edition>
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</article>
