[en] From its origins, Mexican anthropology was conditioned by its link to state policies that consigned, for a long time, the official role of integrating indigenous cultural diversity to nationalism. This prevented the focus of attention from being diverted to other possible anthropological worlds, remaining trapped in the paradigm of indigenism. Likewise, the academic influence in Mexico leapt from Boasian theory in the early 20th century to that of the ?great thinkers? of English and French anthropology with their respective ethnographic foci. The field work done in Spain by native anthropologists was not incorporated on a regular basis, except in some specific seminars, which had a great boom thanks to the School formed by Professor Carmelo Lis?n Tolosana. Although the relationship between Mexico and Spain has been a recurring theme from a historical perspective, thanks in large part to the descendants of Spanish exiles who were integrated into the Casa de Espa?a, now the Colegio de M?xico, unfortunately the research of Mexican anthropologists remains scarce. that, although aware of a necessary epistemology of the South, they do not consider the Spanish anthropological Other nor do they conscientiously approach the already existing ethnographic corpus. In other words, a reverse view of Spain has not yet been raised, not in terms of our ?North? like the United States, but of our alter ego. In this text, I report my brief field experience in the Valle de Polaciones, Cantabria, carried out two decades ago at the ?Julio Caro Baroja? School of Anthropology, whose main promoter was Professor Lis?n Tolosana. With this I intend to reflect on the possibility of approaching the extensive existing Spanish ethnographic material from Latin American anthropology thanks to the arduous and systematic investigations of the Zaragoza professor as well as his School, and to think about new research topics that take us out of the purely indigenous environment.

[pt] Desde suas origens, a antropologia mexicana esteve condicionada por sua vincula??o ?s pol?ticas estatais que lhe consignaram durante muito tempo, o papel oficial de integradora da diversidade cultura ind?gena ao nacionalismo. Isto impediu que o foco de aten??o se desviasse para outros mundos antropol?gicos poss?veis, permanecendo prezo no paradigma do indigenismo. Mesmo assim, a influ?ncia acad?mica no M?xico deu um salto da teoria boasiana a princ?pos do s?culo XX, ao dos ?grandes pensadores? da antropologia inglesa e francesa com seus respectivos focos etnogr?ficos. N?o se incorporou de maneira habitual, salvo em alguns semin?rios pontuais, o trabalho de campo feito em Espanha por antrop?logos aut?ctones, que tiveram um grande auge gra?as a Escola formada pelo professor Carmelo Lis?n Tolosana. Ainda que a rela??o entre M?xico e Espanha tenha sido um tema recorrente desde a perspectiva hist?rica gra?as em grande parte aos descendentes dos exilados espanh?is que se integraram na Casa de Espanha, atual Col?gio de M?xico, desafortunadamente seguem sendo escassas as investiga??es de antropol?gicas mexicanas que, ainda que conscientes de uma necess?ria epistemologia do Sul, n?o se colocam no Outro antropol?gico espanhol nem se aproximam conscienciosamente aos corpus etnogr?ficos j? existentes. Quer dizer que ainda n?o se tem suscitado um olhar inverso para Espanha, n?o em termos de nosso ?Norte? como Estados Unidos, sen?o de nosso auter ego. No presente texto, relato minha breve experi?ncia de campo no Valle de Polaciones, Cant?bria, levada a cabo faz d?cadas na Escola de Antropologia ?Julio Caro Baroja? cujo principal promotor foi o professor Lis?n Tolosana. Com ele pretendo refletir sobre a sistem?tica investiga??o do professor zaragonez assim como sua Escola, e pensar em novos temas de investiga??o que ampliem nosso aspecto mais al?m do ?mbito puramente indigenista.