Representaciones y conductas. Un repertorio de las violencias entre los nahuas de la Sierra Norte de Puebla
Bibliographic record
Abstract
Entre los nahuas, no hay un equivalente estricto a “violencia”. Sin embargo, la idea de una fuerza excesiva y peligrosa impregna, por una parte, un amplio conjunto de representaciones míticas (violencia fundadora) y ethohistóricas (agresiones y resistencia). También está muy presente en lo cotidiano, en formas múltiples: robos, envidia, brujería y violencia doméstica. A pesar de lo amplio del fenómeno, cuyo corolario es un “discurso de la desgracia”, no se puede hablar aquí de una cultura de la violencia, puesto que nuestros interlocutores dedican mucho esfuerzo a sobrepasarla para construir una felicidad personal y familiar, aunque la sientan muy frágil.Abstract:Among the Nahua, one does not find a strict equivalent to “violence”. Yet, on the one hand, the idea of an excessive, dangerous force permeates a large set of narratives, mythical (founding violence) and ethnohistorical (aggressions and resistance). On the other hand, violence is quite present in daily life, under multiple forms: thefts, “envy” and witchcraft, domestic violence. In spite of this extension, whose corollary is a “discourse of disgrace”, one cannot speak here of a culture of violence, since our interlocutors devote much energy to overcome it in order to build a personal and familial happiness, however frail they may feel it is.Résumé : Chez les Nahuas, il n’y a pas d’équivalent strict à “violence”. Cependant, l’idée d’une force excessive et dangereuse imprègne, d’une part, un vaste ensemble de représentations mythiques (violence fondatrice) et ethnohistoriques (agressions et résistance). Elle est aussi très présente au quotidien, sous de multiples formes : vols, “envie” et sorcellerie, violence domestique. Malgré l’ampleur du phénomène, dont le corollaire est un “discours du malheur”, on ne peut parler ici de culture de la violence, puisque nos interlocuteurs s’attachent à la surmonter pour construire un bonheur personnel et familial, qu’ils sentent cependant fragile.
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How this classification was reachedexpand
Full frame machine prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. The Gemma side is a direct model label for every work in the frame, read from the title-only record. The Codex side is a classifier learned from the 10,348 direct Codex labels and calibrated to design-weighted sample rates; fields without enough sample support carry no Codex call. Candidate is the union of the two sides; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels.
Distilled classifier scores by category (both heads)
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.001 | 0.002 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.001 | 0.002 |
| Science and technology studies | 0.005 | 0.006 |
| Scholarly communication | 0.003 | 0.002 |
| Open science | 0.000 | 0.002 |
| Research integrity | 0.001 | 0.001 |
| Insufficient payload (model declined to judge) | 0.004 | 0.000 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one source (direct Gemma or distilled Codex), not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".