Pre-registration: forms will soon be available via internet. Abstracts should be sent to:

Registration will be on Monday, 10 October 2016 with inauguration ceremonies on the same day.

The conference will run from Tuesday, 11 October, thru Saturday, 15 October 2016.

Place: City of Merida, Venezuela



Dr Jacqueline Clarac de Briceño, University of the Andes, President


Dr Yanitza Albarran (CUHELAV)

Ms Annel Mejias Guiza

Mr Jose Gregorio Vasquez

Mr Jesus Manuel Gonzalez (JM Producciones)



In the year 1993 the International Conference on Ethnology and Anthropology meeting in Mexico proposed that a new School of Anthropology be formed to be known as “The Peoples of the South”.

It was further proposed that all the peoples and countries to the south of the planet, that had been the object of study by “northern anthropologists” i.e., Europeans and North Americans, would be included under this new heading. The initial proposal was made by Dr Esteban Krotz of the University of Yucatan. He invited all anthropologists from Africa and Latin America who might have an interest in his proposal through studies in their own countries, to participate.

We were interested in determining the differences between the anthropology that we had accomplished from that which had up to the present time been done by northern anthropologists. African anthropologists were invited, but since they were not able to attend, we Latin Americans from Mexico, Columbia, Venezuela, Peru and Brazil were the only ones present at this meeting in Mexico City.

Up to year 2016 more than twenty years have passed since we began to think of ourselves as “Southern Anthropologists”. It would be interesting to know whether our new research on the southern part of the Americas which had undergone so much political and social change, had in fact given a good representation of all that had happened. What indeed had been the substance of our advances? And if our colleagues in Africa would join us we would be much obliged…


The purpose of this event is to get to know the various kinds of research in which we as Southern Anthropologists are engaged. Along with other researches in sciences related to anthropology it is our objective to form what we might call the International Network of Southern Research in order to establish our own methodologies. Our methods should serve our particular realities and interests so that they pertain to the societies that are the objects of our research, the very societies to which we belong.

The Network of Southern Anthropologists in Venezuela conforms to the tenets set out during the National Conference preparatory to the International Conference on Southern Anthropology. The National Conference was held in the city of Merida from 5 through 7 October, 2015. This event included more than 70 participants from all parts of Venezuela.

The Network is intended to be a sort of database to collect and store the works of scholars who have addressed the difficulties that the Southern sector has faced. Their proposed solutions have drawn on epistemologies and logic structures peculiar to the area; it being understood from the start that the here, as space for thought, and the now as the immediate present, are expressed as autochthonous.

It is our hope that with the First International Conference on Southern Anthropology 2016, the Network of Southern Anthropologists, as a group engaged in research, extension and potential education will be further established. Furthermore, we hope to expand throughout Latin America, the Caribbean Islands and Africa.



Dr Esteban Krotz, University of Yucatán, Mexico. Designer of the School on Building Southern Anthropology.

Dr Jacqueline Clarac de Briceño, University of the Andes, Merida. Founder of Southern Anthropology in Venezuela.


Designated specialists in the field.



Under the Auspices of the National Network of Southern Anthropologies

University of the Andes, Merida, Venezuela, South America



The First International Conference on Southern Anthropology has nine points of departure. These themes will allow the expansion of knowledge, and will permit the exchange of ideas that have been developed by specialists in the field. The intention is to evaluate investigation so far carried out in respect to the societies of which we are actual members.

In this regard it is important to cross examine ourselves about the ways and means that we are employing in the pursuit of this specialty. The following questions are put forward.

# Should we continue conducting research according to North Atlantic principles?

# Should we carry on with positivist reductionism with determinist simplifications as conclusions?

# What progress has been made in designing our own particular methodologies to inquire into our own cultural complexity?


Political Southern Anthropology and the Decolonization of Thought


Dr Jacqueline Clarac de Briceño, ULA.

Ms.Annel Mejias Guiza, ULA.,

Ms Angel Oroño, UBV Eje Cacique Mara.

Ms. Maya Mazzoldi, ULA.

Prof. Carlos Aguilera, UBV Eje Pico Bolívar.

Our political progress has always been interrupted and made chaotic by foreign influence, and this has hindered has hindered the development of our own culture. Primarily, there was the Spanish colonization, then the dependence on Europe, and finally the North American influence particularly the United States. Every time that our countries have had opportunities for political independence they have been short lived. As instances there were: Julián Apasa (Tupac Katari) and his wife Bartolina Sisa in Bolivia, Simón Bolívar in Venezuela (and his dream of La Gran Colombia), José Martí in Cuba, Antonio Nariño and Policarpa Salavarrieta in Colombia, José de San Martín in Uruguay, Ezequiel Zamora in Venezuela as well as other statesmen and leaders during the 19th Century in the South, especially and most recently at the regional level with Emiliano Zapata in México, Fidel Castro in Cuba, Farabundo Martí in Salvador, Allende in Chile, Gaitán in Colombia and Hugo Chávez in Venezuela. We must consider the numerous essays on political liberation in the 19th and 20th Centuries, most importantly those of the early 20th Century which have been short lived in all of our countries because they have been eradicated by countries that are interested in their own hegemony, and as a result have been seen as an ideological threat.

The expansion of European ideals has been characterized by progress, wealth, the Roman Catholic religion and the monogamous family. After year1492 upon the European invasion, and later when the Africans were brought in as slaves, there has been a fomentation of racial and cultural identities (i.e., the different opinions that racial and cultural groups have of themselves). These opinions, each entailing their own systems of logic or epistemology, are in constant confrontation with intentions of establishing their own hegemony.

The Venezuelan philosopher J. M. Briceño Guerrero has denominated these groupings as: first reason and second reason, in regard to that which he has called savage discourse. This savage discourse, as an ontological entity in itself, keeps up a constant resistance to the other European versus Hispanic dialectic. It becomes apparent that the psychologically profound structure of these interactions underlies the feeling and thinking functions that are actually operative in our countries.

The particular complexes that are inherent to this struggle are the cause of the distinct differences in the systems of logic which emerge from the conflict. At the psychologically unconscious level there is constant friction, and this hidden angst is that which has come to be known in psychoanalysis as the unconscious complex. This not only develops at the individual level, but at the collective level, and continues unabated in our contemporary societies. Jacqueline Clarac de Briceño has continued to elaborate this concept.

On this theme the related proposals are as follows:

# Anthropological analysis of the political coups that have occurred in Latin

America during the 20th and 21st Centuries.

# Dialectic as a center to perimeter movement envisioned as occurring in our


# Afro-American culture.

# Territory, territorial behaviours, cultural diversity.

# Fourth generation war, ethno-psychiatric disorders and their violent manifestation. Consequences of these disorders.

# New forms of violence and their treatment in the South.

# New forms of social organization: promotion of Populism. Establishment of communes. Science developed for and by the people.

# Progress instigated from within the culture. Challenges to sustained growth and the sustainable.

# Science as sacred or science as decolonized. Means of developing science that is decolonized.

# The necessity of teaching anthropology at the various levels of educational, political, cultural and social development.

# How shall we elaborate ethnography in the South?


Southern Archeologies


Ms Camilo Morón, UNEFM-Falcon State:

Ms Anderson Jaimes, Tachira Museum:

The word archeology may be construed as discourse upon the ancient. Inasmuch as it is a reflection of the past archeology in the Americas is based on the ancestry of the indigenous peoples and would include myths concerning their origins. Among the Tamanaco tribe certain petroglyphs or Tepu Mereme (painted stones) are explained as the work of ancestors, or of their creator god Amalivaca. This occurred in the times of Kata Manoa when the Great Lake, a massive inundation implying a new genesis, in illo tempore as is documented by Salvatore Gillij and Alexander von Humboldt.

We read in the first lines of Carta Internacional del Patrimonio Arqueológico (1990): “It is a well established fact that the knowledge and understanding regarding the origins and development of human societies have a fundamental importance for all humankind, in that it enables the identification of cultural and social roots. The archeological heritage is the mute testimony of past human activity. Its protection and its proper expression are vital. The record should be preserved so that archeologists and other scientists may interpret it for the benefit of future generations. The protection of this heritage should not only be based on technical findings. There should be a wider approach than elaboration at the academic level.”

The increase in urban populations and urban development, the building of roads and industrial complexes, tourism as a source of income, the safeguarding of the primordial legacy—all of this gives archeological sites a place in an ever more interconnected world. Today it is more important than ever to ignore the material testimony of the past. As Edouard Glissant points out: “Today urban projects and engineering enterprises unearth the past. New nations in pursuit of their own identity know the importance of a heritage that not only shows the achievements of the past cultures of their people, but also makes an essential to national progress. Paradoxically, an epoch such as our own which advocates constant change is everywhere more and more involved with its past.

Under these premises, as part of this theme, we will work on the following topics:

# History of Southern Archeology.

# Theory and practice of South American archeology.

# Communal empowerment of archeological sites.

# Archeology and paleontology: new focuses and methodologies in South America.

# New digs and remains on exposed ridges in South America. Advances in the field.

# Legislation pertaining to the archeological heritage.


Research, Social Interaction and Preservation of Petroglyphs


Ms Camilo Morón, UNEFM-Falcon State:

Ms Anderson Jaimes, Tachira Museum:

In a paper entitled Signo y Símbolo, J. M. Cruxent remarks: “Petroglyph is a term which includes all carvings and rock paintings of the past. Rock painting has expressed since time immemorial the need of the human being to abstract, synthesize, and idealize all that is a reflection of ideas. The beliefs, and the intellectual life of our aboriginal people led them to consecrate certain spaces under the conviction that it was possible to make a profound interior connection with the Creation.” Petroglyphic, as an adjective, refers to the material on which the glyph is found, from Latin petra: rock. In the course of an interview in year 2000, Cruxent defines petroglyphic art as an expression of the universal necessity of human kind to express themselves.

Petroglyphs are part of the heritage of human kind. Whether as cave paintings, a pristine group in the countryside, in the mountains, on the plains, or a beach, the virgin presence of the stones is there, as in the sacred myths, and within sacred mounds. Even a micro petroglyph in an archeological collection in a museum, or in a modest personal collection inherited from ancestors, without having absconded such treasures for self- enrichment.

The abuse of archeological treasures is manifold: we find petroglyphs that have been painted and scratched, or stolen to be set up in a private garden, or even a public plaza. Legendary stones have been removed and carried to foreign parts, or used to decorate urban housing and industrial plants. The sacred mountain is eroded by machines and its animal life destroyed. A mythical stone is painted with a banal message from some ephemeral party lost in political turmoil.

The archeological heritage can be used for study, for conserving the past as a gesture of respect, or else as providing items for commercial traffic. In regard to these considerations, we should concern ourselves with the following central concepts:

# Conservation of the petroglyph as art.

# Proposals to attempt in depth interpretation of the meaning of the petroglyph.

# Social implications of petroglyphic art.

# Technical aspects in the field and laboratory in the study and analysis of petroglyphic art.

# Deontology in respect to the petroglyph in Venezuela.


Anthropology, Communication and Art


Dr Rosa Iraima Sulbaran, UNEARTE.

Ms Domingo Briceño, freelance film.

Mr Carlos Cespedes, Children’s and Youth Film Festival, Venezuela.

Mr Carlos Camacho, MSC Ethnology

Homo sapiens has always attempted to develop new forms of communication to express a hypercomplex cerebral situation. Graphics, signs, symbols, the divers languages, all forms of expression have arisen from this penchant of people to transmit their ideas and knowledge to future generations. Communication as fundamental element in the development of societies is enmeshed in a conglomeration of theory that has been used by dominant cultures to disfigure the anthropological notions of the Southern peoples on our continents.

Western hegemony categorizes the field of human communication, as well as art, as a function of techno-scientific expertise. Thus, what has occurred is that the interest groups that control the multinational corporations also control the media. Nonetheless, by means of a progressively oriented evolution we can step outside of this paradigm by establishing a fresh nucleus in our discipline and extending this into a multidisciplinary academic field with its own media.

As part of the synthesis of anthropologies made in our Southern area we have been able to perceive the complex processes of re-design which our communications media has suffered while being overwhelmed by the intentional and systematized annihilation of our cultures. Acting on this perception, we can develop means of preserving fundamental aspects of our endangered culture.

We propose in the space allotted here to debate the field of human communications from the point of view of Southern anthropology, including the mechanisms by which cultural concepts are transmitted, as well as the various ways of expression that our cultures have adopted to confront the inroads made by the attempted domination of our culture. We will posit the following thematic lines:

# Art and language as oral communication. Consequences of scientific specialization on the concept of art.

# Role of the media in the construction of notions developed by Southern anthropology.

# Academic communication and resistance to cultural invasion. Ethnography and the means of transmitting knowledge in the regions pertinent to Southern anthropology.

# Cinema, audio visual aid and anthropological research. The symbol as efficient cause and its effect when applied to cinematography.

# Cyber-space-time. Mass media and digital input. The principle of consequence in human communication.

# Anthropology and music including concepts of metalinguistics.

# Multidisciplinary vision in communication. Metalinguistics and transcultural perception.

This particular main theme will include examples of film use in anthropology, and in architectural and landscape space, as well as indigenous film and video in Venezuela.

Written proposals will be accepted for consideration as well as audiovisual projects, documentaries, exhibitions in general, photography exhibitions, and strictly detailed proposals for public address ad libitum.


Education, Society and Culture


Dr Carmen Teresa García, ULA.

Dr Yanitza Albarrán, CUHELAV.

Education normally provides the capacity for instilling concepts of freedom as a value, but given the actual situation of the people of the South, who are denied education for freedom, they are in bondage to a conditioning by which their values are destroyed and none implanted in their stead.

In keeping with new methodologies and hypotheses that are in harmony with the South (nos otros literally we the others, as Briceño Guerrero observes, pointing out the etymological root of the dilemma). In the interests of preserving our own logic systems, and our cultures, it would be most advantageous to take into account other multiethnic and pluricultural societies of which we are a part.

For this particular main theme our intention is to include the following topics:

# Knowledge interchange.

# Intercultural education: is this an ideal or just an idle promise in the South?

# Proposals for a history that will reflect local regional and national movements to be taught in elementary schools.

# The question as to identity and its formation in South America.

# Educational methodology colonial and post-colonial.

# South on South dialogue: education for do-colonization.

# Gender, ethics, education, culture and society re-defined.

# New terminology for the history of the Americas.

# Kinship and identity formation in Our America.

# Housing from the anthropological viewpoint. Urban anthropology from a Southern viewpoint, and in the South itself.


Bioanthropology in the South


Dr Carlos García Sívoli, ULA.

Anthropologist Emanuel Valera Hurtado, Venezuelan Society for Physical Anthropology.

Anthropology has an intellectual origin in both natural and human sciences. Today anthropology is divided fundamentally as follows: social Anthropology in accord with the North American school, cultural anthropology, proposed by the French school, archeology, linguistic anthropology, and bio-anthropology.

In regard to bio-anthropology it must be recognized that this school has taken upon itself to respond to questions regarding pertinent universals. One of these universal questions is the definition of Homo sapiens, the specifics of its ancestry and the reasons for the variations and differences between racial groupings. Bio-anthropology researches the history of peoples in order to individuate group affiliations, displacements, migratory routes, sexual data, age, stature.

As part of this particular main theme we will treat anthropological genetics and debate procedures, especially in regard to forensics, as well as concepts of physical anthropology such as somatotyping and differentiation of skeleton types. Anthropometrics and physiological morphology are included. All of this may be seen as foregrounding to establish the identity of the individual, which for various reasons has been lost. In the forensics of Southern anthropology with hypotheses and methodologies adapted to biological variation as a function of region, the presentation must be adjusted to the justice systems of each country. Forensics has to do with legal cases treating human remains, as well as living persons, not only in respect to the legal imperatives, but also in the pursuit of fundamental human rights.

Within this context we will receive propositions concerning the following areas:

# Forensic and physical anthropology.

# The anthropology of genetics. Genetics of populations and molecular anthropology. Genetic epidemiology.

# Dental anthropology.

# Primatology.

# Ethnobotanics, ethnoecology, biocultural memory.

# The human body as cultural space.

# Paleoarcheology, paleoanthropology, paleontology, paleopathology, paleoflora in the recent context of theoretical methodology.

# Anthropology applied to sport, ergonomics and nutrition.


Estudios Indígenas del Sur


Dr Esteban Mosonyi, Universidad Indígena de Venezuela.

Dr Omar Gonzalez Ñañez, UCV.

It is universally recognized that there are aboriginal peoples on all continents, and all may be said to be related since they are concerned with recognition and human rights. Eg., the Amerindian ethno-linguistic group known as the Yuto-Aztec tribe extends from the United States through Mexico to Central America. However, there are other ethno-linguistic groups which are limited to the South of the planet which have specific cultural problems connected with ecosystems peculiar to themselves, as well as being surrounded by other cultures of a distinctly different sort. Historically, the many kinds of aboriginal peoples have presented resistance to invasions and to post-colonial governments. All of this deserves categorization and academic consideration, as well as general consideration so that the public is precisely and impartially informed.

With all due respect, the majority of foreign investigators do not fulfill the above requirement. We recognize their merits and contributions, but the time has come for us to declare our independence without the least intention of breaking relations. There are sometimes aggravations. There is a clear prejudice against anthropologists educated in our Southern countries that have been graduated from our universities and educational institutions who are dedicated to teaching and research in their native land. It is no secret that our colleagues from the North who have better equipment and facilities occupy the key positions as well as having easy access to the most prestigious publications in an academia which they pretend to consider globalized. We are, and always will be, colleagues, brothers and sisters in a common activity; however, we aspire to a relationship which is much more egalitarian without a prejudice that sometimes borders on disrespect, and which shows no signs of diminishing.

Without treating this subject exhaustively, the above are fundamental themes in an approach to the study of aboriginal peoples in the South; and from these we hope to receive proposals for a series of topics in order to research this vital area in a thorough manner.


Open Study


Dr Myriam Anzola, UPT Kléber Ramírez-Merida, Venezuela

This theme will be composed of works that have been accomplished within the theoretical framework and methodology of the program called Open Study (PROEA) at the Territorial Polytechnical University Kleber Ramirez in Ejido in the State of Merida. Other related proposals from other parts of Venezuela and other countries of the South are included.

The following topics will be presented:

# Open Study: Southern anthropology given a new syntax.

# The Community of Learning as an ecological niche.

# The construction of the self formed academic situation as a programmed experience.

# The role of the tutor as an independent vendor in the process of learning.

# Evaluation through self reflection as a process of the consolidation of understanding and knowledge.


Tourism in the South


Mr William Díaz, CUHELAV.

Ms Mariángela Petrizzo,

On this theme new perspectives will be presented in regard to tourism as a socially productive activity. This approach will permit an understanding of difficulties encountered in terms of cultural praxis, decolonization of attitudes toward tourism, change in the appreciation of geo-economical relation, and in the processes of coping with this on varying scales. These scales are designated as macro, middle, and micro-regional; in urban, rural and local contexts. There will also be room for the discussion of usual procedures and examples of outstanding local achievements in the many areas of tourism considered on a national scale.

Among other specific themes the following are suggested:

# Contributions to national endogenous progress through tourism.

# An integrated perspective of tourism as one of many socio-productive activities.

# Empowerment of local communities in the best choices of the options available.

# Making the most of gastronomy typical of the various areas as well as a perusal of recipes and culinary experience in each community.

# Anthropological and social aspects of culture in the development of tourism as having its own particular perspectives.

# Sustainability and resilience of the land, of the economy and natural environment confronted with tourism as a socially productive activity.

# Legal aspects of tourism, and its impact on various regions.

# Analysis of the triptych: State – Community – Private Enterprise.

# Making tourism accessible. A glance at the South as a means of realizing a utopia.

# Approaches to administration and means of governing tourism as a socially productive activity.

# Tourism in the South, and ways of learning and being knowledgeable about constructive attitudes to make it work.

# Local culture and the teaching of foreign language in order to implement tourism.

# Regional culture and the teaching of languages for those involved in tourism.



We kindly request that those preparing presentations conform to the following criteria:

  1. Those presenting proposals whether written, audio-visual, or other format should identify themselves as anthropologists of the South.
  2. Proposals will be accepted from those who are interested in this school-under-construction which will summarize and offer new perspectives, if so desired.
  3. Proposals will also be accepted which offer critical views of Southern anthropology.
  4. Written papers or presentations in other formats should not have been published in scientific journals, nor should they have been presented at other scientific conferences. They should be unpublished and not previously performed.

Abstracts and proposals should be sent to

An email for registration will be available shortly.




On the 5th, 6th, and 7th of October, 2015 we convened a National Conference preparatory to the International Conference on the Anthropologies of the South, held at the University College Hotel School of the Venezuelan Andes. The following results were obtained:

# Establishment of the Anthropologies of the South Network.

# Design for the structure, methodology and main themes for the First International Conference of Anthropologies of the South.

# The first anthology of the Anthropologies of the South, written in Venezuela to be presented at the International Conference. This work will be available for sale during the scientific event.


The conferences preparatory to the symposium will be held 17 through 19 February, 2016 include: Anthropologies of the South and the Decolonization of Thought, organized by the Center for Social and Cultural Studies of the Bolivarian University of Venezuela (UBV) Cacique Mara Center. There will be three main conferences: a video conference sponsored by the anthropologist Eduardo Restrepo (University Pontifica Javeriana of Colombia); secondly, a conference prepared by Dr Jacqueline Clarac de Briceño, and Ms Annel Mejías (University of the Andes) and Yanitza Albarran (University College Hotel School of the Venezuelan Andes CUHELAV); and the third conference prepared by Angel Oroño Garcia (UBV). The events will be held in the Biblioteca Regional del Zulia María Calcaño, in Maracaibo, Venezuela.

The following web pages concern activities preparatory to the conference organized in various parts of the country.

You may communicate with us at the following email address:

More information may be obtained at the following Web Sites:

Follow us on:

Twitter: @AntropoDelSur

Facebook: Antropología del Sur



Abstracts of: proposed papers – plan for general Presentations – details in regard to proposed Symposia


  1. Abstracts for proposed papers: please do not exceed 1,500 words. Font size 12, double spaced in Word format .doc (compatible). Papers should be unpublished and should not have been presented elsewhere.
  2. For general presentations, audio visual projections, displays, photography exhibitions, dramatizations, musical programs, and ad libitum addresses, please itemize the equipment you will require. A detailed synopsis of the program proposed should include: duration of presentation in minutes, the form of presentation, names of those participating, pertinent dates and country of origin.
  3. Propositions for symposia should include an abstract detailing the subject matter in not more that 1,500 words in the format requested in paragraph 1 above.
  4. Proposals are limited to two for each participant.


Submission Information – International

Information will be sent regarding deposits to be made in US dollars (USD).

Acceptance of proposals will be sent after evaluation by the committee. After acceptance has been received kindly make the deposit as instructed.

SUBMISSION OF COMPLETE PROPOSALS (After abstracts have been accepted).


  1. Written papers should readable in less than 15 minutes. They should be less than 10,000 words, font size 12, double spaced and in Word format .doc (compatible). Participants should take into consideration the time necessary for showing videos and images as part of the 15 minute time allowance. Computers, video beams and sound equipment will be provided.
  2. For non-written presentations: DVDs should be sent via Dropbox, Vimeo or the like. Time of presentation must not exceed 20 minutes, preferably in format .avi or .mov Photography exhibits should be in low resolution. Please specify exactly the type of equipment that will be necessary.

For talks presented as an address, or for dramatizations, please summarize the presentation in less than 3,000 words. Include specific requirements for digital equipment and other logistical support. The subject matter, and exact time duration of the performance should also be included in the summary, as well as the names of contributors and directors. For musical presentations there should be an elaboration of the origin as well as the pertinence of the pieces to be heard. The musical instruments necessary for the program should be brought to the conference.

Assistants: admitted without charge. If certificates of attendance, or satchels and folders are required they may be purchased during registration.







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