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Gender violence, despite the efforts of national and international organizations, continues to be a daily problem in Mexico; This is not only presented in visible ways, but there are also symbolic manifestations, interwoven in the discourse and in the ideas, which go unnoticed. The main objective is to identify the social representations of women in the commercials of Tecate beer in order to appreciate symbolic violence from an interdisciplinary approach and based on a qualitative methodology. In these materials, women are represented from two conceptions: from the dichotomous idea of gender or as a secondary object on which the discourse does not fall explicitly, but rather establishes an analogy that shows ideas, images and stereotypes around them. The classic representations of women prevail, where they are associated with traditionally assigned roles. Inadequate representations are manifested, such as the ones that reinforce epistemic domination, establishing as elements of feminine legitimation the values imposed by patriarchal structures. Equally, imaginary appear to reproduce the controlling images of gender as the mother-wife, always excluded from the public sphere. [ABSTRACT FROM AUTHOR]

Starting from Descola's ideas (Par-délà Nature et Culture: 2005), we make a comparison between an analogic system, the Nahuas from Mexico, and the systems from the Northwest Amazon that create problems in the classification because —altough described as animists— they resemble the analogists ones. Our main goal is to find out what kind of systems could be generated by the different modes of identification, and if these configurations can explain these similarities. After underlying their logic components, we describe the systems that organise them. Although both of them —the Nahuas and the Northwest Amazon— have the ideas of circular causality, an order organising the relationships between the components of the world, the notion that individual actions dangerously affect the whole, these would be just surface effects from systems whose components are too closely related. Even though there is a difference of intensity between both configurations, the harder version would be the Nahuas —one system, components below the level of individuality, idea of balance— and the softer one the Northwest Amazon-system and subsystems, components at the level of individuality, idea of stability—. We believe this difference of intensity is based on their difference in theirs modes of identification. [ABSTRACT FROM AUTHOR]