OSEA Open School of Ethnography and Anthropology

08/05/2026

https://www.comecso.com/8asemana/iknaloob-y-conocimientos-encuentro-de-ciencias-sociales-e-interculturalidad?fbclid=IwY2xjawRrD2BleHRuA2FlbQIxMQBzcnRjBmFwcF9pZBAyMjIwMzkxNzg4MjAwODkyAAEee3H1R5XVqNPBH7PNAlb8T4A-YN7KHtU7yD-wdI5-2j0Z_bMq7gZ08wETCWI_aem_Y_i3v1IoBr9pV_svOuxd1w

Iknalo’ob y Conocimientos: Encuentro de Ciencias Sociales e Interculturalidad

HugoReneBalladoP**t Sep 09, 2025
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Universidad Intercultural Maya de Quintana Roo (UIMQRoo)
Área Temática: Estudios culturales
Iknalo'ob y Conocimientos: Encuentro de Ciencias Sociales e Interculturalidad es un evento que pretende compartir la producción científica de estudios sociales e interculturales por investigadores de la Península de Yucatán y algunas universidades extranjeras, para la comunidad universitaria y comunidad en general, mediante participaciones que abordan diferentes aspectos de la mayanidad con pertinencia cultural.

Evento presencial
LUGAR
Auditorio del Centro de Acceso a la Información (CAI) de la Universidad Intercultural Maya de Quintana Roo. Carretera Muna - Felipe Carrillo Puerto, Km.137, S/N 77870, La Presumida, José María Morelos, Quintana Roo.
Quintana Roo

HORARIOS:
El evento se llevara a cabo los días:

15 de octubre (Miércoles)
16 de octubre (Jueves)

En un horario de: 8:00 am a 2:00 pm

Hora del Centro (GMT-6)

DESCRIPCIÓN DETALLADA DEL EVENTO:
“Iknalo’ob y Conocimientos: Encuentro de Ciencias Sociales e Interculturalidad” es un evento académico que reúne a investigadoras e investigadores de la Península de Yucatán, de distintas regiones de México y del extranjero, en un espacio de dialogicidad intercultural que invita a reflexionar sobre formas diversas de abordar los estudios de la cultura maya desde enfoques sociológicos, antropológicos y educativos, con encuadres metodológicos pertinentes.
Las actividades se llevarán a cabo los días 15 y 16 de octubre, en el Auditorio del Centro de Acceso a la Información (CAI) de la Universidad Intercultural Maya de Quintana Roo, en un horario de 8:00 a.m. a 2:00 p.m., tiempo del centro de México.
El programa contempla dos conferencias magistrales, un taller didáctico, ocho ponencias y una mesa de discusión, organizados del siguiente modo:

Programa para el 15 de octubre de 2025



Participante Tipo de participación Nombre de la participación Hora Lugar
Dr. Alberto Carlos Velázquez Solís Ponencia Importancia de las ciencias sociales en la defensa de los territorios indígenas frente a los megaproyectos 09:00 a.m. – 09:40 a.m. Auditorio CAI UIMQRoo
Dra. María Guadalupe Ibarra Ceceña Conferencia magistral Liderazgo, Sustentabilidad e Innovación Social: Retos y Oportunidades desde la Ciencia para las Comunidades Interculturales 09:40 a.m. – 10:40 a.m. Auditorio CAI UIMQRoo
Dr. Adrian Cetina Catzin Ponencia Patrimonio Biocultural: Una aproximación desde los Pueblos Originarios 10:40 a.m. – 11:20 a.m. Auditorio CAI UIMQRoo
Dra. Beatriz Vargas Rodríguez Ponencia Enseñanza del español como primera y segunda lengua a hablantes de lengua maya 11:20 a.m.- 12:00 p.m. Auditorio CAI UIMQRoo
Mtro. Edber Dzidz Yam Ponencia K’áachi’bi wa k’áat u’uybi: estrategias de entrevista en la investigación etnográfica 12:00 p.m. – 12:40 p.m. Auditorio CAI
UIMQRoo

Ph.D. Quetzil Castañeda (organizador) Mesa de discusión: participan Quetzil Castañeda, Edber Dzidz Yam, Ángel Ucan, Juan Ariel Castillo Cocom, Jaime Chi Pech, Adrián Cetina Catzin, Ever Canul Góngora, Alberto Carlos Velázquez Solís, Catherine Rhoades y Tim Knowlton.
Modera: Mélissa Gauthier

Diccionario Etnográfico de la Cultura Maya: Tsikbal te Xa’aybej T’àane’: Conversación en el cruz de caminos de palabras 12:40 p.m. 2:50 p.m. Auditorio CAI
UIMQRoo

Despedida 2:50 p.m. a 3:00 p.m. Auditorio CAI
UIMQRoo

Programa para el 16 de octubre de 2025

Participante Tipo de participación Nombre de la participación Hora Lugar
Dra. María Guadalupe Ibarra Ceceña Taller Diseño de Proyectos Sociales y Ambientales con Enfoque Intercultural y de Sustentabilidad 9 a.m. a 11:00 a.m. Aula de cómputo CAI
Ph.D. Quetzil Castañeda Conferencia magistral La teoría, metodología, y práctica de la etnografía invisible: Introducción a la etnografía experimental para el usuario 11:00 a.m. – 12:00 p.m. Auditorio CAI
UIMQRoo

Dr. Ever Canul Góngora Ponencia La interculturalidad y sus desafíos 12:00 a.m. – 12:40 p.m. Auditorio CAI UIMQRoo
Dra. Deira Jimenez Balam Ponencia Las emociones desde la interculturalidad: el caso del óol entre los mayas 12:40 a.m. – 1:20 p.m. Auditorio CAI UIMQRoo
Ph.D. Juan Ariel Castillo Cocom Ponencia Omniausencia y Omniolvidos: ‘Olvidos’ situada y filosofías mayas 1:20 p.m. – 2:00 p.m. Auditorio CAI UIMQRoo
Dr. Marx Navarro Castillo Ponencia Las paredes hablan: El mensaje del graffiti maya en Plan de Ayutla 02:00 p.m. – 02:40 p.m. Auditorio CAI UIMQRoo
Despedida 02:40 p.m. – 02:45 p.m. Auditorio CAI UIMQROO
Mostrar más
CONFERENCISTAS/PONENTES:
Dr. Alberto Carlos Velázquez Solís Universidad Intercultural de Campeche
Dra. María Guadalupe Ibarra Ceceña Universidad Autónoma Indígena de México
Dr. Adrián Cetina Catzin Universidad Intercultural de Campeche
Dra. Beatriz Vargas Rodríguez Universidad Intercultural Maya de Quintana Roo
Dr. Quetzil Castañeda Indiana University
Dr. Ever Canul Góngora Universidad Autónoma de Quintana Roo
Dra. Deira Jiménez Balam Universidad Intercultural Maya de Quintana Roo
Dr. Juan Ariel Castillo Cocom Universidad Intercultural Maya de Quintana Roo
Lic. Hugo René Ballado P**t Universidad Intercultural Maya de Quintana Roo
Mtro. Edber Dzidz Yam Universidad de Nuevo México- OSEA-CITE
Mtro. Ángel Abraham Ucán Dzul Universidad Intercultural Maya de Quintana Roo
Dr. Jaime Chi Pech CIESAS-CDMX
Dra. Catherine Rhoades Universidad de Nuevo México
Dr. Timothy Knowlton Universidad de Victoria
Dr. Marx Navarro Castillo Universidad Intercultural de Campeche
MODERADORES/COMENTARISTAS:
Dra. Mélissa Gauthier Universidad de Victoria
COORDINADORES:
Lic. Hugo René Ballado P**t Universidad Intercultural Maya de Quintana Roo
Dra. Beatriz Vargas Rodríguez Universidad Intercultural Maya de Quintana Roo
Dr. Juan Ariel Castillo Cocom Universidad Intercultural Maya de Quintana Roo
GIRO DE LA ACTIVIDAD:
Académico
DIRIGIDO A PÚBLICOS:
Públicos extra-académicos

04/05/2026

We want to share the news with the OSEA community that Edber Dzidz Yam passed his dissertation defense this past Friday. He is now officially (or so I understand) ABD -- "All But Dissertation" Doctor of Philosophy in Anthropology/Linguistic Anthropology! Congratulations!! Felicidades!

Queremos compartir con la comunidad de OSEA la noticia de que este viernes pasado se aprobó la defensa del proyecto del tesis doctoral de Edber Dzidz Yam. ¡Ahora es oficialmente (creo) ABD — Doctor en Filosofía en Antropología, "All But Dissertation" (solo falta la disertación). Es Doctor ABD en Filosofia en el area de estudios de anthropology /linguistica antropologica.

04/05/2026

https://www.facebook.com/share/1CJ1qwfZ5r/

04/05/2026

https://www.facebook.com/share/18ZH5Du8Fk/

11/12/2025

there are lots of lessons to be learned from this story. As a long time critic of evolutionary theory, I wish had learned about this critique earlier.

Darwin declared women intellectually inferior—so she spent four years building a rebuttal so devastating he never dared respond.
In 1871, Charles Darwin published "The Descent of Man" and declared, under the banner of science, that women were biologically and intellectually inferior to men.
He argued that evolution had produced men who were more courageous, inventive, and intelligent, while women had evolved to be emotional, nurturing, and limited in abstract thought.
These weren't cultural beliefs, he insisted—they were scientific facts.
Victorian society embraced his conclusions immediately. Scholars cited him. Doctors invoked him. Politicians weaponized his words against women's education and suffrage.
Darwin's authority transformed ancient prejudice into "proof."
One woman refused to let that stand.
Her name was Antoinette Brown Blackwell, and by 1871, she'd already made history.
In 1853, at age 28, she became the first woman ordained as a minister in the United States—stepping into a pulpit that centuries of theology insisted belonged only to men.
But Antoinette was never content to stay in one lane. Her mind ranged across philosophy, theology, and the emerging science of evolution.
When Darwin published "On the Origin of Species" in 1859, she read it closely. In 1869, she published "Studies in General Science"—one of the first serious American engagements with evolutionary theory, and remarkably, by a self-taught woman scientist.
Then came "The Descent of Man" in 1871—and Darwin's claim that women were evolutionary inferior.
Antoinette refused to accept it.
For four years, she gathered evidence, dissected Darwin's logic, and built a counterargument stronger than anything the scientific establishment expected from a woman.
In 1875, she published "The Sexes Throughout Nature"—a direct, devastating refutation of Darwin's claims about male superiority.
She demonstrated that Darwin had cherry-picked species where males were larger or more ornamented, then treated those cases as universal law.
She showed that in many species—spiders, birds of prey, insects—females were larger, stronger, or more complex.
She exposed Darwin's unexamined Victorian assumptions, revealing how he'd mistaken cultural bias for biological truth.
Most importantly, she argued that women's limited opportunities—not evolutionary destiny—explained the differences Darwin called "natural."
Denied education. Barred from universities. Excluded from scientific societies. Women had been systematically prevented from developing the very qualities Darwin claimed they naturally lacked.
"It is the special philosophic problem of the ages," she wrote, "to account for anomalies in human society created not by nature, but by the artificial conditions imposed on women."
Her critique struck at the foundation of evolutionary sexism: male scientists had assumed male superiority, interpreted the natural world through that lens, and then declared nature confirmed what they already believed.
Darwin never wrote a word in response.
But Antoinette's book circulated among suffragists, educators, and early women scientists. She proved that even the most towering scientific figure could be challenged—if the evidence was sound and the reasoning airtight.
The male scientific establishment ignored her not because she was wrong, but because she was a woman who had proven them wrong.
Still, Antoinette kept going.
She wrote on science, philosophy, and women's rights. She lectured across the country. She raised five children while maintaining a formidable intellectual life.
She became not only a critic of sexist science but a pioneer of women's suffrage.
She attended women's rights conventions in the 1850s, fighting for equality when the movement was brand new.
Seventy years later—in 1920, at age 95—she cast her first vote.
She was among the last surviving women from those early conventions still alive to see the movement's victory.
Antoinette Brown Blackwell lived 96 years proving that women's intellect was not limited by nature, but by the barriers men built around it.
And when Darwin—the most celebrated scientist of his age—tried to claim otherwise, she didn't just say he was wrong.
She proved it.
Methodically.
Brilliantly.
Irrefutably.
She took on the giant of evolutionary science armed with nothing but logic, evidence, and the audacity to believe her own mind was as sharp as any man's.
And she won.
Not with rage. Not with rhetoric. With science itself—turned back against the very man who thought it belonged only to him.
Darwin wrote books that changed how we understand life on Earth.
But Antoinette Brown Blackwell wrote the book that proved he didn't understand women at all.

05/12/2025

OSEA celebrates 22 years of Ethnography Training, Maya Language Immersion, and Study Abroad Programs with two new and exciting offerings:

Internships at Chichen Itza: 4 or 6 week options starting June 7, 2026
Students gain hands-on experience in Archaeological Heritage and Tourism Management at a UNESCO World Heritage Site
Areas of practicum work: Educational Community Outreach, Museum Collections & Archives, Tourism Resource Management, Restauration
For details visit: www.osea-cite.org/program/chichen-internships.php

Winter Break Study Abroad: (Jan 4 to 29, 2026)
Students have intensive guided experiential learning in Maya communities. Ideal "Jan Plan" international experience
On-site supervised independent study is tailored to fit your Capstone or Thesis objectives
Includes field work trips to off-tourist-path archaeological sites and Maya villages
Enrollment limited to six participants
For details visit: www.osea-cite.org/program/Winter-Break-Program.php

Maya Language & Culture Immersion Programs: 4 or 6 week options starting June 7, 2026
Students focus on learning Maya language through intensive coursework and cultural immersion
OSEA continues to be the leading program for learning Maya language with 22 years of experience
For details visit: www.osea-cite.org/program/maya_overview.php

Interdisciplinary Field Study / Ethnography Field School: 4 or 6 week options starting June 7, 2026
OSEA Field Study trains students in interdisciplinary ethnography so that they can design and conduct their own research project
Participants bring their own interest in areas such as sexuality/gender, tourism, emergent Maya culture, heritage, health & healing
to create a field study that allows them to achieve learning experiences, gain research skills, & know-how as the foundation for future graduate studies
For details visit: www.osea-cite.org/program/summer-field-study-abroad.php

Please share with persons who may be interested. Thank you for your time! we greatly appreciate your help in sharing the news.

Chichén Itzá Internships Hands-on Experience in Heritage & Tourism Management at Mexico's Premier UNESCO World Heritage Site

04/12/2025

OSEA–UNM Intensive Maya Language Program 2026
FLAS eligible, Intensive Maya Language Immersion Program
• FLAS Funding Partners: University of New México and Indiana University
On-Site Immersion (Pisté, Yucatán) with Maya homestays: See www.osea-cite.org
Dates: June 7 to July 18 (6 weeks). Contact Director for possible alternative dates
Beginning, Intermediate, and Advanced is offered for all Program Dates
 6 Week Program: Tuition & Fees $6500. Homestays $1100
 4 Week Program: Tuition & Fees $5000. Homestays $900
 OSEA Tuition Reduction Scholarships for Non-FLAS funded students
Course Description
Maya is an Indigenous language spoken in the Yucatán Peninsula in México and one of thirty-two Mayan languages comprising the Mayan language family. It is the only Mayan language whose proper name is Maya. Learn more at: http://www.osea-cite.org/program/maya_or_mayans.php
OSEA partners with the Latin American and Iberian Institute (University of New México) and Center for Latin American & Caribbean Studies (Indiana University) where eligible students can apply for FLAS Summer Awards for participation in OSEA Intensive 6-Week Maya Immersion.
OSEA offers on-site immersion with homestays in Maya speaking families. Students learn to read, write, speak, listen, and converse in Maya. OSEA Maya program highlights individualized instruction with Maya tutors in small enrollment courses that prioritizes effective learning. The OSEA teaching staff is able to offer graduate students specialized assistance in their research areas and projects in fields of linguistics, anthropology, history, folklore, theatre, comparative literature. Language learning is tailored to fit students’ specific areas of Maya culture that students prioritize.
Prerequisites
þ Spanish is not required. There are no course prerequisites for Beginning Maya.
þ Intermediate Maya requires a minimum of one year of beginning Maya or one six-week FLAS eligible intensive summer courses (280 contact hours of instruction).
þ Advanced Maya requires a minimum of two years of Maya or equivalent.
Course Materials and Contact Hours:
þ Included in program cost: Ko'ox Kanik Màaya T’àan (course textbook) by Castañeda & Dzidz Yam; digital dictionaries; Spoken Maya Lessons (textbook and audio); Maya language publications; access to OSEA Digital Library.
þ Out of Pocket: Maya-English and Maya-Spanish dictionaries.
þ 150 Contact Hours based on 5 hours daily, 5 days a week for six weeks
Contact OSEA Partners for FLAS Fellowships to Participate in OSEA Maya Program
• Lenny Ureña Valerio, Latin American & Iberian Institute (UNM) [email protected]
• Sonia Manríquez, Center for Latin American & Caribbean Studies (IU) [email protected]
Contact: Quetzil E. Castañeda, Director OSEA, 812.327.5845 [email protected]
Visit OSEA website details and current dates: www.osea-cite.org
http://www.osea-cite.org/program/maya_overview.php

28/10/2025

La Universidad Intercultural Maya de Quintana Roo, en el marco de su XIX Aniversario, tiene el honor de invitarte al evento:

🌿 Iknalo’ob y Conocimientos: Encuentro de Ciencias Sociales e Interculturalidad🌿

🗓 Fechas:28 y 29 de octubre de 2025

🕘 Horario: De 9:00 a 17:00 horas (hora de Quintana Roo)

📍 Lugar: Auditorio y sala de cómputo del CAI, Universidad Intercultural Maya de Quintana Roo.

¡Te esperamos!

07/09/2024

This is a great ethnographic photo: it is composed around core ideas of visual ethnography: documentation and visualization of depth and multiplicity of contexts, sociality -- especially, convergent and divergent interactions, multiplicity of focal points of those within the composition, density, intensity.

Los materiales recuperados se ubican en los años cincuenta y dan cuenta de los cambios en la indumentaria

07/09/2024

This is a great ethnographic photo: it is composed around core ideas of visual ethnography: documentation and visualization of depth and multiplicity of contexts, sociality -- especially, convergent and divergent interactions, multiplicity of focal points of those within the composition, density, intensity. ... quick edit: as well as mirroring and reflexivity that brings the observers into the mise-en-scene

Los materiales recuperados se ubican en los años cincuenta y dan cuenta de los cambios en la indumentaria

07/09/2024

Los materiales recuperados se ubican en los años cincuenta y dan cuenta de los cambios en la indumentaria