ABSTRACT
En este artículo se describen algunas prácticas de acoso en educación superior y se explica por qué se naturalizan. También se documentan las formas de resistencia narradas por algunas estudiantes y profesoras. Entre enero de 2016 y marzo de 2017 se hicieron nueve entrevistas en profundidad con estudiantes que experimentaron acoso en una escuela pública que imparte la carrera de leyes en la Ciudad de México, México, además se entrevistaron a tres estudiantes varones y a dos profesoras. Los hallazgos sugieren que algunos profesores acosan selectivamente, con base en códigos de vestir relacionados con los estereotipos de género. El acoso puede ser visto como un castigo ejemplar, pues tiene fines correctivos, es decir, es parte de la disciplina escolar y de la formación identitaria de las estudiantes en esta institución. También se detectaron formas de vigilancia heteronormativa que naturalizan el acoso, al punto en que algunas lo consideran parte de un modo de vida al que hay que adaptarse para poder concluir los estudios. Otras han encontrado maneras de denunciar, a través de estrategias informales, con las que han contribuido a visibilizar y desnaturalizar esta violencia de género. Por ejemplo, algunos docentes establecen el uso de falda como requisito para presentar exámenes, sin embargo, este mandato no siempre es acatado por las estudiantes y quienes se niegan a obedecer han organizado movimientos de resistencia estudiantiles. Hasta ahora no existe una intervención de las autoridades que garantice a las mujeres espacios libres de acoso, esto hace evidente la necesidad de crear estatutos y reglamentos en educación superior que permitan definir estos delitos como graves, para así prevenir el acoso sexual.
This article describes harassment practices in higher education and explains why they are taken for granted, besides documenting forms of resistance reported by some students and professors. From January 2016 to March 2017, nine in-depth interviews were held with students who had experienced harassment at a public school of law in Mexico City, Mexico, besides interviews with three male students and two female professors. The findings suggest that some professors harass selectively, based on dress codes associated with gender stereotypes. Harassment can be viewed as an exemplary punishment with corrective purposes, or part of school discipline and the formation of female students' identity at the institution. The study also detected forms of heteronormative vigilance that take harassment for granted, to the degree that some female students consider it part of a lifestyle to which they have to adapt in order to complete their studies. Other female students have found ways of denouncing harassment, through informal strategies by which they have contributed to exposing and denaturalizing this gender violence. For example, some professors have ordered female students to wear skirts when taking exams, but this order is not always obeyed, and the students that have refused have organized resistance movements. Thus far there has been no intervention by the university administration to guarantee harassment-free spaces for women, which highlights the need to create guidelines and rules for higher education that allow typifying such acts as serious offenses and preventing sexual harassment.
Este artigo descreve algumas práticas de assédio no ensino superior e explica por que estão se naturalizando. Também se documentaram as formas de resistência narradas por algumas estudantes universitárias e professoras. Entre janeiro de 2016 e março de 2017 foram realizadas nove entrevistas em profundidade com estudantes universitárias que vivenciaram situações de assédio na faculdade pública de direito na Cidade do México, México, além de três estudantes homens e duas professoras. Delas se desprende que determinados professores assediam seletivamente, com base em códigos vestimentários relacionados com os estereótipos de gênero. O assédio pode ser visto como um castigo exemplar, tendo um propósito corretivo, isto é, seria parte da disciplina escolar e da formação identitária das universitárias daquela instituição. Também foram detectadas formas de vigilância heteronormativa que naturalizam o assédio a ponto de algumas considerá-lo parte de um modo de vida ao que precisam se adequar para conseguir concluir os estudos. Outras encontraram formas de denunciar, por meio de estratégias informais, pelas quais contribuíram para dar visibilidade e desnaturalizar esta violência de gênero. Por exemplo, apesar de alguns docentes determinarem o uso de saia como requisito para fazer as provas, nem todas as universitárias acatam tal exigência e as que recusam organizaram movimentos de resistência estudantil. Até agora, não houve qualquer ação por parte das autoridades, no sentido de garantir às mulheres espaços livres de assédio, o que realça ainda mais a necessidade de criar estatutos e regulamentos no ensino superior que tipifiquem tais delitos como graves, de modo a coibir o assédio sexual.
Subject(s)
Humans , Male , Female , Universities , Sexual Harassment , Students , Brazil , Surveys and Questionnaires , MexicoABSTRACT
Resumen: En este trabajo se analizan las creencias y prácticas entre jóvenes estudiantes de bachillerato que buscan o consideran la posibilidad de interrumpir un embarazo. Se eligieron estudiantes de una escuela pública situada en un una comunidad rural y campesina de la Ciudad de México, México. Es un estudio etnográfico de corte constructivista, basado en entrevistas en profundidad a 15 mujeres de entre 18 y 24 años de edad, con vida sexual activa. Las entrevistas fueron grabadas con autorización y bajo el consentimiento informado de los participantes. Los hallazgos indican que persisten estigmas sociales que afectan la dignidad de las mujeres que eligen abortar. Sin embargo, las ideologías católicas no parecen ser persuasivas para que las informantes decidan continuar con un embarazo que no desean. En todo caso, la falta de confidencia en las clínicas puede llevar a las jóvenes a optar por espacios clandestinos o a la automedicación, generalmente basada en herbolaria y pastillas abortivas. Llama la atención que las informantes reconocieron que no usaban preservativos y que eventualmente emplean anticonceptivos orales. Los sistemas de salud públicos en la comunidad no siempre garantizan la confidencialidad para interrumpir legalmente un embarazo, por eso no son contemplados por las jóvenes entrevistadas como la primera opción para suspender la gestación. Por otro lado, es muy necesaria la consolidación de proyectos educativos en sexualidad que permitan a las jóvenes evitar embarazos que no desean y puedan ejercer plenamente sus derechos sexuales y reproductivos. Además, es importante incluir acciones relativas a la sensibilización y capacitación de profesionales de las instituciones de enseñanza.
Abstract: In this article, we analyze beliefs and practices among young high school students who seek out or consider the possibility of terminating a pregnancy. We selected students from a public school located in a rural, peasant community in México City, México. This is a constructivist ethnographic study based on in-depth interviews with 15 sexually-active women aged between 18 and 24 years. The interviews were recorded with participants' authorization and informed consent. Results indicate that social stigmas persist which affect the dignity of women who have chosen to have an abortion. However, Catholic ideologies do not seem persuasive for participants who chose to carry the unwanted pregnancy to term. In any case, the absence of confidentiality in the clinics may lead young women to opt for clandestine spaces or for self-medication, usually based on natural medicine or abortive pills. Significantly, participants acknowledged that they did not use condoms and that they occasionally use oral contraceptives. The public health system in the community does not always guarantee confidentiality for legal terminations, for this reason participants do not consider it the first option for having an abortion. On the other hand, sexual education projects are indispensable for enabling young women to avoid unwanted pregnancies and to freely exercise their sexual and reproductive rights. Additionally, actions are needed for sensitizing and training education workers.
Resumo: Neste trabalho são analisadas as crenças e práticas entre jovens estudantes do Ensino Médio que procuram ou consideram a possibilidade de interromper uma gravidez. Foram selecionados estudantes de uma escola pública localizada em una comunidade rural e camponesa da Cidade do México, México. Estudo etnográfico de caráter construtivista, baseado em entrevistas em profundidade a 15 mulheres entre 18 e 24 anos de idade, com vida sexual ativa. As entrevistas foram gravadas com autorização e com o consentimento informado dos participantes. Os resultados indicam que persistem estigmas sociais que afetam a dignidade das mulheres que escolheram abortar. Entretanto, as ideologias católicas no parecem ser persuasórias para que as informantes resolveram continuar com a gravidez indesejada. De qualquer forma, a ausência de confidencialidade nas clínicas pode levar as jovens a optar por espaços clandestinos o pela automedicação, normalmente baseada em medicina natural ou comprimidos abortivos. Foi significativo que as informantes reconheceram que não fizeram uso de preservativos e que eventualmente usam anticonceptivos orais. O sistema de saúde público na comunidade nem sempre garante o sigilo para interromper legalmente uma gravidez, por isso não é contemplado pelas jovens entrevistadas como a primeira opção para interromper a gestação. Por outro lado, e imprescindível a consolidação de projetos educativos em sexualidade que permitam as jovens evitar gravidezes indesejadas e que possam ser livres para exercer plenamente seus direitos sexuais e reprodutivos. Além disso, é importante incluir ações relativas a sensibilização e capacitação de profissionais das instituições de ensino.
Subject(s)
Humans , Female , Pregnancy , Adolescent , Adult , Young Adult , Abortion, Legal , Health Services Accessibility , Maternal Health Services , Pregnancy in Adolescence , Religion , Rural Population , Students , Abortion, Induced , Rural Health Services , Qualitative Research , Anthropology, Cultural , Mexico/ethnologyABSTRACT
Resumen En este artículo se analizan las creencias sobre embarazo juvenil y su relación con la decisión de interrumpir un embarazo no deseado de manera clandestina, a pesar de la existencia de la Interrupción Legal del Embarazo (ILE). Se trata de un estudio con enfoque fenomenológico, que explora los universos de sentido y significado, sustentado en observación etnográfica y en 32 entrevistas a estudiantes y a 3 profesores de un bachillerato en la Ciudad de México. Se encontró que la sexualidad es vivida en una dimensión culposa que afecta la dignidad y dificulta la toma de conciencia en materia de derechos sexuales y reproductivos. La laicidad sólo funciona como un ideal constitucional, ya que las creencias y prejuicios juegan un papel imprescindible en la creación de puntos de vista entre los estudiantes. Sin embargo, el aborto sigue siendo visto como un pecado pero, paradójicamente, supone prácticas de clandestinaje que ponen en riesgo la salud sexual y reproductiva de las jóvenes menores de edad, debido a inconsistencias legales.
Abstract This article analyzes the beliefs youth pregnancy and its relationship with the decision to interrupt an unwanted pregnancy clandestinely, despite a Legal Interruption of Pregnancy (ILE) being available. It is a study with a phenomenological approach, which explores the universes of meaning, based on ethnographic observation and 32 interviews with students and 3 teachers in Mexico City. Results show sexuality is lived in a guilt dimension affecting dignity and awareness of sexual and reproductive rights. Secularism works only as a constitutional ideal, since beliefs and prejudices play an essential role in the creation of points of view among students. Abortion is still seen as a sin but, paradoxically, it involves clandestine practices that put the sexual and reproductive health of young girls at risk, due to legal inconsistencies.
Resumo Este trabalho analisa as crenças sobre a gravidez na juventude e sua relação com a decisão de interromper uma gravidez indesejada clandestinamente, a despeito da existência da Interrupção Legal da Gravidez (ILE). Trata-se de um estudo com abordagem fenomenológica que explora os universos de significado e sentido, respaldado por observação etnográfica e 32 entrevistas com alunos e 3 professores na Cidade do México. Constatou-se que a sexualidade é vivenciada em uma dimensão de culpa que afeta a dignidade e dificulta a tomada de consciência sobre os direitos sexuais e reprodutivos. O secularismo funciona apenas como um ideal constitucional, uma vez que as crenças e os preconceitos desempenham um papel essencial na criação de pontos de vista entre os estudantes. No entanto, o aborto ainda é visto como um pecado, mas, paradoxalmente, envolve práticas clandestinas que colocam em risco a saúde sexual e reprodutiva das meninas devido a inconsistências legais.
Subject(s)
Humans , Male , Female , Adolescent , Adult , Students , Abortion, Criminal , Reproductive Rights , Mexico , Pregnancy in Adolescence , Prejudice , Religion , Privacy , Sexuality , Qualitative Research , GuiltABSTRACT
El objetivo de este artículo es describir las creencias que han alimentado el odio y las prácticas de violencia, ejercida por diversos sectores, contra varones y mujeres que se identifican a sí mismos como emos en la Ciudad de México. Se trata de un estudio etnográfico, realizado entre 2012 y 2015, apoyado en 24 entrevistas en profundidad a jóvenes estudiantes que en 2008 cursaban algún grado de bachillerato en universidades públicas en la Ciudad de México. Se privilegia la narrativa de los emos (10); sin embargo, se exploraron también los relatos de jóvenes que se consideran punks (6), darks (5) y metaleros (3). Los hallazgos sugieren que las agresiones contra emos tienen un fuerte arraigo en creencias de género, particularmente en la noción de masculinidad hegemónica. Destaca el hecho de que no sólo provienen de colectivos juveniles, también aparece la vida familiar y escolar como contextos de violencia naturalizada y construida como legítima por su vínculo con la noción de disciplina escolar. Las estrategias utilizadas por estos jóvenes para resistir la violencia sugieren posicionamientos reflexivos frente a su contexto histórico, escolar y familiar. Aunque como colectivo lograron colocar su exigencia del derecho a la educación y a la diversidad en aulas universitarias, se advierte la necesidad de diseñar políticas de prevención de violencia, particularmente en contextos escolares universitarios.
The article describes the beliefs that have fueled violence by various groups against male and female "emos" in Mexico City. This was an ethnographic study from 2012 to 2015 based on 24 in-depth interviews with young students enrolled in public universities in Mexico City in 2008. The study focused primarily on emos (10), but also included young people that described themselves as punks (6), darks (5), and rockers (3). The findings suggest that bullying of emos is deeply rooted in gender beliefs, particularly hegemonic notions of masculinity. The study highlights the fact that bullying is perpetrated not only by other youth, but also occurs in the family and school settings, where the violence is taken for granted as a legitimate construct associated with the idea of discipline in school. The strategies used by these young people to resist bullying suggest reflexive attitudes towards their historical, scholastic, and family contexts. They are able to reaffirm their collective demand for the right to education and diversity in university classes, but the situation calls for policies to prevent bullying, especially in the university community.
O artigo teve como objetivo descrever as concepções que têm alimentado o ódio e as práticas de violência, exercidas por diversos setores, contra homens e mulheres que se identificam a si mesmos como emos na Cidade do México. Trata-se de um estudo etnográfico, efetuado entre 2012 e 2015, sustentado em 24 entrevistas em profundidade a estudantes jovens que em 2008 cursavam algum grau dos últimos anos do ensino secundário nas universidades públicas da Cidade do México. Prioriza-se a narrativa dos emos (10); não entanto, se exploraram também os relatos dos jovens que se consideram punks (6), darks (5) e metaleiros (3). As conclusões sugerem que as agressões contra emos tem uma forte conexão com a percepção de gênero, particularmente ao respeito do conceito de masculinidade hegemônica. Destaca-se o fato de que não apenas emanam do coletivo juvenil, também emergem na vida familiar e escolar como contextos de violência naturalizada e construída como legítima, por causa do seu vínculo com a noção de disciplina escolar. As estratégias empregadas por estes jovens para resistir a violência sugerem posicionamentos reflexivos frente a seu contexto histórico, escolar e familiar. No entanto, como coletivo lograram colocar sua exigência ao direito a educação e a diversidade nas aulas universitárias, adverte-se a necessidade de desenhar políticas de prevenção a violência, especificamente nos contextos escolares universitários.
Subject(s)
Humans , Male , Female , Vulnerable Populations/ethnology , Bullying , Ethnic Violence/ethnology , Minority Groups , Students , Sex Factors , Cultural Diversity , Anthropology, Cultural , Mexico/ethnologyABSTRACT
La discriminación lingüística escolar es una forma de racismo cuya resistencia está poco documentada. En este artículo analizamos las creencias que favorecen la discriminación escolar de indígenas migrantes bilingües y describimos algunas de las respuestas que además existen como mecanismos de contracultura escolar. Realizamos una investigación fenomenológica de tipo constructivista social, cuyo trabajo de campo se realizó en dos escuelas del barrio de La Merced ubicado en la Ciudad de México. Encontramos que la pobreza, la condición migrante y el trabajo infantil persisten como estigmas en la vida escolar. Sin embargo la dificultad para hablar español es quizá la causa de violencia escolar más severa porque se naturaliza a través de apodos y burlas, pero paradójicamente genera un modelo de bilingüismo contracultural que fortalece las identidades lingüísticas de forma lúdica.
The school linguistic discrimination is a form of racism whose countercultural resistance is poorly documented. In this paper we analyze the beliefs that favor indigenous bilingual school discrimination migrants and describe some of the answers as there are also mechanisms of school counterculture. We conducted a phenomenological research constructivist social, whose field work was conducted in two schools in the neighborhood of La Merced is located in Mexico City. We found that poverty, migrant status and child labor persist as stigma in school life. However, trouble speaking Spanish is probably the cause of more severe school violence because it is naturalized through nicknames and teasing, but paradoxically generates a model of bilingualism counter strengthens linguistic identities in a playful way.
A discriminação linguística escola é uma forma de racismo, cuja resistência contracultural é pouco documentada. Neste artigo analisamos as crenças que favorecem os migrantes discriminação escola bilíngüe indígenas e descrevem algumas das respostas como existem também mecanismos contracultura escola. Foi realizada uma pesquisa fenomenológica construtivismo social, cujo trabalho de campo foi realizado em duas escolas no bairro de La Merced está localizado na Cidade do México. Descobrimos que a pobreza, condição de migrante e do trabalho infantil persiste como estigma na vida escolar. No entanto, dificuldade para falar espanhol é provavelmente a causa da violência escolar mais grave porque é naturalizada através de apelidos e provocações, mas, paradoxalmente, gera um modelo de balcão bilinguismo fortalece identidades linguísticas de uma forma lúdica.
Subject(s)
Humans , Child Labor , Education, Primary and Secondary , Indigenous Peoples , Linguistics , Pendular Migration , Mexico , Speech PerceptionABSTRACT
OBJETIVO: Analizar la vulnerabilidad para ITS/VIH entre mujeres Purépechas y Zapotecas unidas en concubinato con varones que practican sexo sin protección. MÉTODOS: Estudio etnográfico realizado en febrero del 2004 y en diciembre del 2005 en localidades indígenas de Michoacán y Oaxaca, Mexico. Estos son entidades con niveles altos de expulsión migratoria, rezago comunitario y casos registrados de VIH/SIDA. Se entrevistaron en profundidad a 91 personas: migrantes temporales (24), mujeres indígenas (33), autoridades locales (20) y personal de salud (14). RESULTADOS: La ruralización del ITS/VIH puede relacionarse con las prácticas de iniciación sexual femeninas pero sobre todo con el miedo del migrante a que su concubina tenga relaciones extra-conyugales en su ausencia. El embarazo y la crianza son recursos masculinos de control de las esposas. CONCLUSIONES: La migración de retorno implica formas de vulnerabilidad para las mujeres indígenas en las localidades estudiadas, cuya sexualidad tiene un remarcado carácter reproductivo. Es necesario implementar políticas de prevención para ITS/VIH dirigidas a fortalecer derechos sexuales y reproductivos de las mujeres y que tomen en cuenta aspectos de identidad sexual masculina.
OBJECTIVE: To evaluate the vulnerability for STI/HIV among Mexican indigenous women in common law marriage with men who practice sex without condom. METHODS: Ethnography study undertaken in indigenous villages of Michoacán and Oaxaca, Mexico, in February 2004 and December 2005. These rural communities are characterized by high migration rates, extreme poverty and HIV/AIDS cases. An in-depth interview was applied to transient migrants (24), indigenous women (33), local authorities (20) and health providers (14). RESULTS: Rural propagation of STI/HIV is associated to sexual female initiation and mostly to migrants' fear their concubines will have extramarital sex during their absence. Impregnating their wives and the resulting childcare is one of the men's resources for controlling their concubines. CONCLUSIONS: Return migration implies vulnerability for indigenous women in the rural communities studied whose sexuality has a strong reproductive profile. It is necessary to develop prevention campaigns against STI/HIV taking into account male sexual identities to improve women rights to sexual and reproductive health.
Subject(s)
Anthropology, Cultural , Transients and Migrants , Rural Population , Acquired Immunodeficiency Syndrome/epidemiology , Disaster Vulnerability , Indians, North American , MexicoABSTRACT
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Summary 1. Introduction Social support and social networks are related to social science studies and both topics are related to protective factors in models predicting differential responsiveness to problems of individuals of a social network. In the mental health area, populations with stress were reported. Infant mortality and poverty are social problems that have been subject to social support and to social networks´ research approach. Social networking is a factor that emerges as fundamental in the life of individuals. Conjugal violence (from now on, CV) is defined as a violent or abusive relationship, where interaction occurs in an imbalanced power-struggle situation. The aim of the present anthropological screening is to give light on the social construction of meanings and repercussions of CV on the heterosexual couple. This paper accounts solely for women´s perceived social support -among informants- and for their rationalization in regard to the CV experience. 2. Materials and methods Analysis was based on discursive interpretation of CV among 28 women, 14 of them attending to rural and urban health care centers, 14 attending a non governmental organization. Field work was fulfilled in one period between November 2000 and August 2001. The main inclusion criteria was to have lived or being living in prolonged cycles of CV. Research was conceived within the interpretative-hermeneutic approach. Research techniques employed pertain to the ethnographic method. In order to proccess information, a data matrix of seven categories and 22 subcategories was designed in the Ethnograph 4.0 software. 3. Results Two clearly defined groups were found: First Group: Women perceiving themselves as lacking any social support: informants with a diluted social support network Socioeconomic characteristics Seven women constitute this group; five come from rural settings and are health care center assisted. Of the urban informants, one is assisted in a non governmental organization and the other, in a state managed center for CV victims attention. In this group, age average is 24.5 years old, with an average of three children and an educative level of three elementary school grades. Two of these women have a job, the rest are economically dependant on their emotional partners. Five have a non marital relationship, one was married and the other, divorced. Duration of CV ocurrence in this group was between one and 12 years. Five of this seven women grew in a hostile familiar atmosphere, witnessing traumatic events in their originary families. Two out of the group had been subjects of sexual abuse by male relatives during their infancy. Six out of seven had had other sentimental couples, four of them had children born from these relationships. Perceived lack of support and the feeling of loneliness "¿Why is it that they feel alone and unsupported to cope with their problems?" The informants that come from a rural setting show a relationship pattern where physical violence and excesive control of spouse on everyday actions and social relations is established, a pattern which is manifested in physical and emotional violence. Upon this pattern, the women construct their subjectiveness on a disappointing general outlook of life, which seems logical because the partner control of social contacts results in isolation, a reality enhanced by the symbolical perception of their dependance. The social support map typical of this group shows that they perceive family as the limit to their social relations, and that they do not recognize their close relatives as a source of support. As to friendship and laboral relations quadrants, in contrast, whit the quadrant of communitary relationships, health care center personnel appears as significative stressing, the fact that health care institutions should be integrated in preventive strategies against CV. Second Group: Women perceiving themselves as having social support to cope with CV: informants with an established social support network. Socioeconomic characteristics 21 women constitute this group; 10 come from rural and urban settings and are health care center assisted. Of 21, ten are assisted in a non governmental organization and one, in a state managed center for CV victims attention. In this group, age average is 34.8 years old, with an average of two children and an educative level of secondary school; 12 of them have a job, the rest were economically dependant on their emotional partners or their families. Five had a non marital relationship, one was married and the other, divorced. Duration of CV ocurrence in this group was between several months and 36 years. This group reported their perceptions of a social group that supported them in several ways. The social support map typical of this group shows that they perceive the presence of much more significative persons in their social relations, a fact that results in a discursive construction less prone to suffering. Women of this group that were assisted by self help support groups reported having found significative frienships among their peers. As to the laboral relationships quadrant, women with a job found their laboral sphere as a protective factor. 4. Discussion Social support and social networks Two aspects of the debate are stressed: a conceptual difference between social support and social networks. a controversy regarding the relation between socioeconomical status and social support. As to the findings of the present screening, the definition of social support of Wethington y Kessler is employed. In the absence of a social network, the notion of social support is evidently lacking of tides, since the perception of support is founded in reciprocity, a relevant factor in cases of CV. Findings from several authors, stress the importance of the social stratification variable in the personal representation of social support. Regarding the present findings, this conceptualization would exclude the possibility of getting social support for populations with low economical resources, what would put an end to the cycle of the so called culture of poverty. In the narration of our informants about their CV experiences, we found significant aspects closer to the Dressler model, with an ideal cultural model of social support. Based on perceptions on what the informants perceive should be the expected kind of support from families and acquaintances, a cultural trait which excedes the boundaries of social stratification. On both groups, it is clear that reinforcing the social network depends on the standardization of cultural practices on certain activities such as personal counseling, or suggestions for problem-solving; this moral practice is obviously based on ethic notions of right and wrong, and thus secondary to moral judgments upon a given frame of reference. Based on the context of CV, the evidence generated by the present study should be aknowledged to understand the apparent paradox posed by the fact that familiar and close acquaintance networks may contribute, without making it conscious, to the cultural reproduction of violence.
ABSTRACT
Objetivo. Analizar la situación de los derechos humanos en las normas sobre el VIH/SIDA de México y Centroamérica en el periodo de 1993 a 2000. Material y métodos. Se analizó el contenido de las leyes y normas de la Región relacionadas con la prevención y control del VIH/SIDA. Se tomó como referencia una visión constructivista de los subsistemas jurídicos y de los derechos humanos. Se elaboraron categorías de análisis basadas en la Declaración Universal de los Derechos Humanos y a cada una se le asignaron códigos de significado. Resultados. Durante el periodo se observó una intensa actividad legislativa sobre el control de la transmisión del VIH/SIDA en la Región donde el tema de los derechos humanos fue incorporado. Sin embargo, en algunos casos (la Ley de Panamá y la Propuesta de Honduras) contienen apartados que lesionan el derecho a la no discriminación y a la privacidad. Ello marca dos vertientes: una, que garantiza totalmente los derechos humanos, y otra, que se convierte en un contexto que puede volver aún más vulnerables a ciertos grupos. Discusión. Se centra en proponer una resignificación del sujeto social y de la vigilancia epidemiológica con base en una normatividad que incluya el tema de los derechos humanos