<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>1900-5407</journal-id>
<journal-title><![CDATA[Antipoda. Revista de Antropología y Arqueología]]></journal-title>
<abbrev-journal-title><![CDATA[Antipod. Rev. Antropol. Arqueol.]]></abbrev-journal-title>
<issn>1900-5407</issn>
<publisher>
<publisher-name><![CDATA[Departamento de Antropología, Facultad de Ciencias Sociales, Universidad de los Andes]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S1900-54072019000200069</article-id>
<article-id pub-id-type="doi">10.7440/antipoda35.2019.04</article-id>
<title-group>
<article-title xml:lang="es"><![CDATA[Evocando deseos y revolviendo malestares: la im-pertinencia de las emociones en mi trabajo etnográfico]]></article-title>
<article-title xml:lang="en"><![CDATA[Evoking Desires and Stirring up Distress: The Im-Pertinence of Emotions in my Ethnographic Work]]></article-title>
<article-title xml:lang="pt"><![CDATA[Evocando desejos e revirando mal-estares: a im-pertinência das emoções no meu trabalho etnográfico]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[García-Santesmases Fernández]]></surname>
<given-names><![CDATA[Andrea]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,Universitat Oberta de Catalunya  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>España</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>04</month>
<year>2019</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>04</month>
<year>2019</year>
</pub-date>
<numero>35</numero>
<fpage>69</fpage>
<lpage>89</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://www.scielo.org.co/scielo.php?script=sci_arttext&amp;pid=S1900-54072019000200069&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.co/scielo.php?script=sci_abstract&amp;pid=S1900-54072019000200069&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.co/scielo.php?script=sci_pdf&amp;pid=S1900-54072019000200069&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen:  Objetivo/contexto: Mi trabajo etnográfico ha girado alrededor del cuerpo y el deseo, su articulación y su reapropiación por parte de personas expulsadas de sus representaciones habituales. En este sentido, mi reflexión académica se ha centrado en abordar y analizar el cuerpo y el deseo de los otros, velando el mío propio. Sin embargo, la epistemología feminista hace ya décadas que critica la ciencia que pretende presentarse como objetiva y neutra, y nos interpela a producir un conocimiento situado, a afrontar la reflexividad y, en palabras de Haraway (1988), explicitar las objetividades encarnadas.  Metodología: En este artículo aplico la propuesta metodológica de la antropología encarnada (Esteban 2004b) que me permite, a partir de dos pasajes etnográficos en los que mis emociones jugaron un papel fundamental, plantear tres áreas de reflexión en torno a la etnografía: la &#8220;construcción del campo de investigación&#8221;; las relaciones (de poder) establecidas; y la gestión de la ética, la intimidad y el conflicto.  Conclusiones: El presentar trabajos académicos rigurosamente descorporeizados puede generar infiltraciones somáticas, inconscientes e incontrolables, en nuestras etnografías. Por el contrario, afrontar la influencia de las emociones en el campo, de los afectos, compromisos y conflictos que generamos, constituye una vía de humanización del saber experto, de desvelamientos de las formas de producción epistemológica y, por ello, de potenciación de las relaciones de horizontalidad y reciprocidad con nuestros interlocutores.  Originalidad: El análisis del papel de las emociones en el campo de investigación permite, no solo constatar la subjetividad inherente a toda producción epistemológica, sino problematizar qué tipo de vinculaciones generamos en las etnografías contemporáneas en las que los &#8220;nativos&#8221; son nuestros vecinos con smartphone y 4G: lectores instantáneos de nuestros análisis, cómplices de nuestros deseos, testigos de nuestras faltas.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract:  Objective/Context:  My ethnographic work has revolved around the body and desire, its articulation, and its reappropriation by people expelled from their habitual representations. In this sense, my academic reflection has focused on addressing and analyzing the body and the desire of the others, watching over my own. However, feminist epistemology has, for decades, been criticizing the science that aims to present itself as objective and neutral, and challenges us to produce situated knowledge, to face reflexivity and, in the words of Haraway (1988), to explain embodied objectivities.  Methodology:  In this article, I apply the methodological proposal of embodied anthropology (Esteban 2004b) that allows me, from two ethnographic passages in which my emotions played a fundamental role, to pose three areas of reflection around ethnography: the "construction of the research field"; the established (power) relationships; and the management of ethics, privacy, and conflict.  Conclusions:  The presentation of rigorously disembodied academic works can generate somatic infiltrations, which are unconscious and uncontrollable, in our ethnographies. On the contrary, confronting the influence of emotions in the field, of the affects, commitments and conflicts that we generate, constitutes a way to humanize expert knowledge, disclosing forms of epistemological production and, therefore, empowering the relations of horizontality and reciprocity with our interlocutors.  Originality:  The analysis of the role of emotions in the field of research allows us not only to verify the inherent subjectivity of all epistemological production, but to problematize what kind of linkages we generate in contemporary ethnographies in which the "natives" are our neighbors with smartphone and 4G technology: instant readers of our analyses, accomplices of our desires, witnesses of our faults.]]></p></abstract>
<abstract abstract-type="short" xml:lang="pt"><p><![CDATA[Resumo:  Objetivo/contexto:  Meu trabalho etnográfico tem girado ao redor do corpo e do desejo, suas articulações e suas reapropriações em pessoas expulsadas de suas representações habituais. Neste sentido, minha reflexão acadêmica centrou-se em abordar e analisar o corpo e o desejo de os outros, velando o meu próprio. No entanto, há décadas a epistemologia feminista critica a ciência que pretende se apresentar como objetiva e neutra, e nos interpela a produzir um conhecimento situado, a enfrentar a reflexividade e, em palavras de Haraway (1988), explicitar as objetividades encarnadas.  Metodologia: Neste artigo, aplico a proposta metodológica da antropologia encarnada (Esteban 2004b) que me permite propor três áreas de reflexão ao redor da etnografia, a partir de duas passagens etnográficos nas que minhas emoções tiveram um papel fundamental: a construção do campo de pesquisa, as relações (de poder) estabelecidas e o gerenciamento da ética, a intimidade e o conflito.  Conclusões: O impacto emocional do que foi vivido e dos vínculos estabelecidos não podem ser obviados. Precisamente o querer velá-lo, o apresentar trabalhos acadêmicos rigorosamente descorporeizados, pode gerar infiltrações inconscientes e incontroláveis. Pelo contrário, apresentar trabalhos honestos e valentes, nos que abordemos a influência das emoções no campo, pode constituir uma via de humanização da figura do experiente e de construção de horizontalidade e reciprocidade na relação com nossos interlocutores, esses nativos tecnologizados.  Originalidade: A análise do papel das emoções no campo da pesquisa permite não só constatar a subjetividade inerente a toda produção epistemológica, mas também problematizar que tipo de vinculações geramos nas etnografias contemporâneas nas que os &#8220;nativos&#8221; são nossos vizinhos com smartphone e 4G: leitores instantâneos de nossas análises, cúmplices de nossos desejos, testemunhas de nossas faltas.]]></p></abstract>
<kwd-group>
<kwd lng="es"><![CDATA[antropología feminista]]></kwd>
<kwd lng="es"><![CDATA[cuerpo]]></kwd>
<kwd lng="es"><![CDATA[emociones]]></kwd>
<kwd lng="es"><![CDATA[etnografía]]></kwd>
<kwd lng="es"><![CDATA[reflexividad]]></kwd>
<kwd lng="en"><![CDATA[Body]]></kwd>
<kwd lng="en"><![CDATA[emotions]]></kwd>
<kwd lng="en"><![CDATA[ethnography]]></kwd>
<kwd lng="en"><![CDATA[feminist anthropology]]></kwd>
<kwd lng="en"><![CDATA[reflexivity]]></kwd>
<kwd lng="pt"><![CDATA[antropologia feminista]]></kwd>
<kwd lng="pt"><![CDATA[corpo]]></kwd>
<kwd lng="pt"><![CDATA[emoções]]></kwd>
<kwd lng="pt"><![CDATA[etnografia]]></kwd>
<kwd lng="pt"><![CDATA[reflexividade]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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