Despite a great effort made for almost 90 years, the diversity of freshwater fish trematodes in Mexico is still far from being fully known. The addition of molecular data to the description of trematode diversity in the last two decades added the potential to establish more robust species limits and a more accurate biodiversity estimation, but also led in some instances to the recognition of cryptic species complexes. Here, we used sequences of the large subunit of the nuclear ribosomal gene (28S rRNA) as barcodes, and morphological data, to assess the diversity of freshwater fish trematodes from a lake within a tropical rainforest. Eighty freshwater fish specimens of eight species were studied, and 120 trematode specimens were collected. Morphologically, specimens were allocated into nine genera; molecular phylogenetic analyses along with sequence divergence data provided evidence for recognising 11 trematode taxa, six adults and five metacercariae; six of them were identified to species level. Geographical distribution and host association patterns are briefly discussed for each trematode taxa.

Despite chronicles from the 16th century describing fertile alluvial plains and densely populated wetlands, archaeology in western Mexico has been little studied. The Directorate of Archaeological Salvage (DSA) of National Institute of Anthropology and History (INAH) has initiated a study of two sites in Costa Canuva, at the southern part of Nayarit state: Becerros and Naranjos. Thirty charcoal and shell samples were radiocarbon (14C) dated to determine occupation history. A Bayesian approach was used to build a chronological modeling from charcoal samples. Charcoal and shell samples found in the same context allowed us to calculate the ΔR values of marine offset for this period. In general, the archaeological sites of this area are divided into three major periods: Formative, Classic, and Postclassic. The 14C dating of Becerros recovered materials provided a chronological framework for the site’s occupation, from cal AD 169–1025, corroborating the ceramic studies in the sense that human settlement activities date from the Formative (300 BC–AD 600) to the Early Postclassic (AD 900–1200). Naranjos started in the Classic period and reached its occupancy peak in the Late Classic. The site’s occupation may have persisted for at least two centuries after the conquest of the Altiplano in 1521. The comparison of charcoal dates and associated shell samples from the Naranjos Unit gave a probability distribution for ΔR, that ranged from 118.5 to 199.5 with a mean value of 159 ± 4, slightly higher than other values obtained at nearby sites.

In this paper, we explore the bases of Mexican national identity construction and use an array of conceptions of nationhood to study contemporary attitudes towards foreigners’ sociopolitical rights in Mexico. Rarely is the study of national identity connected with immigration policy preferences in general, and even less so outside advanced countries. We explore the content of Mexicanness and use this content to understand public opinion preferences towards the integration of diverse groups of foreigners in Mexico. We employ 2016 survey data and a survey experiment and find the persistence of xenophobic attitudes towards the Chinese community in Mexico. We also show that civic conceptions of nationhood cannot counter contemporary anti-Chinese sentiment, in great part because the civic belonging of the Chinese was defined on racial terms. Lastly, we show that these processes of national identity construction, based on the marginalization of certain groups, are persistent and shape todays’ attitudes and preferences towards the incorporation of different groups of foreigners. It remains to be explored whether material interests associated with the recent Chinese “going out” policy may be able to counter deep-seated anti-Chinismo

These reflections look back on Paulin Hountondji’s mentorship, and how he helped a comparatist to bridge Latin American (and Latinx) studies with African studies during fieldwork in Benin.

Studies of fatherhood in Latin America demonstrate an uneven shift from traditional, patriarchal fatherhood to a more reflexive version that incorporates elements of active, relational fatherhood. This hybrid fatherhood emerged from the transition of Fordism to flexible accumulation, a transformation that coincided with massive migration from Central Mexico to the United States. Migration scholars have demonstrated the fluidity of masculine identities, men’s strategies to father across borders, and how US immigration enforcement shapes gendered subjectivities and power relations in transnational families. Building off these insights, we examine how return migrant men in rural central Mexico navigated changing meanings and practices of fatherhood. Their hybrid strategies reflect the inherent contradictions of a border regime that limited circular migration to the United States and their interest in maintaining close emotional attachments to children. Transnational fathers’ connections to reproduction reveal another way that affect articulates with capital accumulation and borders.

This article helps understand why locations close to strategic infrastructure to transport illegal drugs (seaports, airports, highways, and US ports of entry along the Mexico-US border) or to increase income (pipelines) experience different levels of violence due to DTOs operations. Our theory breaks down the impact of the geographical distance to these facilities on violence into two effects. The first effect is produced by the level of (violent) competition among DTOs, measured by the number of DTOs employing violence. We report that greater proximity to the U.S. ports of entry along the Mexico-US border, ports, and airports furthers the number of competitors, and such increase boosts violence. The second effect shapes the intensity of competition among DTOs. Reductions in the costs of excluding competing DTOs from using the facility could trigger greater confrontation among DTOs. We confirm the importance of this second effect in relation to ports and the U.S. ports of entry along the Mexico-US border.

Why do some voters believe that there is electoral fraud when this belief contradicts the best available evidence? While the literature on public opinion has explored misperceptions’ pervasiveness and the factors that contribute to them in advanced industrial democracies, the present study analyzes motivated reasoning among voters in a young democracy, Mexico. This study highlights the important role that partisanship plays in voters’ likelihood to believe the allegations of electoral fraud in the 2006 presidential election in Mexico, which continues polarizing both political elites and the electorate even today. To understand the mechanisms at work, this research finds that it is not voters lacking information but rather voters with high levels of affective polarization and conspiratorial thinking who are more likely to believe that there was electoral fraud. The study also includes a survey experiment that fact-checked the belief in the alleged electoral fraud. Consistent with motivated reasoning theory, MORENA partisans resisted efforts to reduce their misperception. The findings of this study contribute to our understanding of the conditions that make some voters hold misperceptions in young democracies.

In 2019, thousands of women took to the streets in Mexico City to protest gender-based violence. The demonstrations were characterised by the defacement of iconic monuments, which was widely condemned. But the protests also ignited widespread political mobilisation, including by a group of women restorers who, despite being designated to clean the monuments, refused to perform their work and publicly defended the protesters. By withholding their labour and their ostensible duty to the state and to the nation, the restorers’ actions helped to transform narratives around feminism, protest and the meaning of national heritage. Based on a case study of this previously depoliticised group of art restorers who went on to become one of the most important faces of Mexico's feminist movement, this article argues that political mobilisation can be rooted in and directly linked to people's labour and professional expertise.

The ideational definition of populism proposes that a narrative is populist if it is characterized by a Manichean cosmology that divides the political community between a “people,” conceived as a homogeneously virtuous entity, and an “elite,” conceived as a homogeneously corrupt entity. Departing from that conceptualization, this work first investigates the specific stories that Andrés Manuel López Obrador uses to spread his populist worldview, which we call “storytelling.” We define the idea of storytelling as the art of telling a story where emotions, characters and other details are applied in order to promote a particular point of view or set of values. Second, we explore whether some of those stories produce greater negative affective polarization, here defined as the extent to which rival sociopolitical camps view each other as a disliked out-group. Findings suggest that some specific stories—in particular, what we call “stories of conspiracy” and “stories of ostracism”—indeed tend to induce more polarized attitudes among citizens.

Acanthocephalans are a group of obligate endoparasites that alternate between vertebrates and invertebrates to complete their life cycles. Occasionally, the same individual host acts as a definitive or paratenic host for different acanthocephalan species. In this study, acanthocephalans were sampled in marine fish in three localities of the Yucatán Peninsula; adults and cystacanths were recovered from the intestine and body cavity, respectively, of Haemulon plumierii from off the coast of Sisal, Yucatán. Ribosomal DNA sequences (small and large subunits) were used to test the phylogenetic position of the species of the genus Dollfusentis, whereas the mtDNA gene cox 1 was used for assessing species delimitation. The cox 1 analysis revealed an independent genetic lineage, which is recognized herein as a new species, Dollfusentis mayae n. sp. The new species is morphologically distinguished from the other six congeners by having a cylindrical proboscis armed with 22–25 longitudinal rows bearing 12 hooks each. The cystacanths were morphologically identified as Gorgorhynchus medius by having a cylindrical trunk covered with tiny irregular spines on the anterior region, and a cylindrical proboscis armed with 17–18 longitudinal rows of 21 hooks each; small and large subunit phylogenetic analyses yielded G. medius within the family Isthomosacanthidae, suggesting that Gorgorhynchus should be transferred to this family from Rhadinorhynchidae where it is currently allocated.

En este texto se analiza la relevancia del parentesco y la cultura familiar en la reproducción cultural de los Calós (Gitanos) que forman la comunidad de Ciudad de México. La metodología ha sido de orientación cualitativa empleando técnicas de inmersión antropológica. El objetivo es analizar cómo el sistema de parentesco se construye desde la genealogía como un constructo que permite la comparación cultural y corroborar el funcionamiento de una sociedad bilateral con un colorido patrilineal. Asimismo, se subraya la importancia de la preservación de la diferencia etnocultural, no solo a través de la organización social y familiar, sino a través de la endogamia sociobiológica. El hecho es que los Calós se sienten “un poco parientes entre sí”, aunque genealógicamente no lo sean. Esta lógica imprecisa de funcionamiento del sistema de parentesco plantea interesantes cuestiones al campo de los Romani Studies.

At the crossroads of scholarship scrutinizing digital religion and pilgrimage, this article analyzes the use of Facebook, YouTube, and Instagram by devotees of Our Lady of Juquila, a Marian image in Oaxaca, Mexico. It combines the close reading of content and descriptive online ethnography with web scraping and data analysis. The article sketches these platforms’ role in pious expression, virtual community building, pilgrimage group communication, and devotional marketing, tracking closely the intertwining of religion and commerce, particularly religious tourism promotion. The data reveal that Facebook serves as the most popular platform for Juquila’s devotees, thanks to its open, pro-sharing design and flexibility regarding group formation. As a result, it has become the essential hub of devotee expression. YouTube, thanks to its particular affordances, has become an ideal niche for narrating travel to Juquila’s shrine and a showcase of the networked nature of devotion as users borrow tools, tropes, and expressive techniques from many sources, religious and secular. Instagram is the least popular platform among devotees because its design is less open and amenable to group communication. It does, however, facilitate both smaller, more intimate community formation, as well as shallow but significant community building on popular public pages run by religious tourism promoters hosting attractive, easily sharable, free stockpiles of images, memes, and devotional slogans. In the end, social media use appears to be stoking pilgrimage in Mexico and setting the stage for significant cultural change in the future as new tools, emerging shared devotional aesthetics, and media logics reshape religious expression and devotee communication. It is also becoming an unparalleled historical archive of popular religious culture.

Dioctahedral tosudite, a regular interstratification of dioctahedral chlorite-dioctahedral smectite, occurs associated with kaolin in the hydrothermal area of Delgado, Neutla, Mexico. Its composition corresponds to the formula:

$$\left( {S{I_{13.77}}A{L_{2.23}}} \right)A{L_8}{O_{40}}{\left( {OH} \right)_8} \cdot C{A_{0.39}}N{A_{0.03}}{K_{1.06}} \cdot \left( {A{L_{3.79}}F{E^{ + 3}}_{0.09}F{E^{ + 2}}_{0.06}M{G_{0.26}}} \right){\left( {OH} \right)_{12}}.$$