Representaciones sociales sobre salud mental: una comprensión desde la cosmogonía de los wayuu
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Fecha
2025
Autores
Curiel Gómez, Rebeca Yaneth
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Ediciones Universidad Simón Bolívar
Facultad de Ciencias Jurídicas y Sociales
Facultad de Ciencias Jurídicas y Sociales
Resumen
La investigación tiene como objetivo central comprender las representaciones
sociales, prácticas, significados y narrativas en torno a la salud mental desde la
cosmogonía de la comunidad Wayuu, analizando cómo estas concepciones
configuran su noción de bienestar y su relación con el mundo espiritual, social y
comunitario
En el plano teórico, el estudio parte de una concepción holística de la salud,
superando la definición biomédica reducida a la ausencia de enfermedad. Se
recuperan aportes de la psicología positiva (Seligman), la teoría de las
representaciones sociales (Moscovici, 1984) y enfoques decoloniales (Walsh, De
Sousa Santos, Tuhiwai Smith) que cuestionan la universalización de categorías
occidentales como “trastorno” o “bienestar”. El marco conceptual enfatiza que, en la
cultura Wayuu, la salud mental se entiende como equilibrio entre el individuo, la
naturaleza, la comunidad y los ancestros, noción que se articula con prácticas
rituales, narrativas orales y símbolos cosmogónicos
La metodología adoptó un enfoque cualitativo con carácter etnográfico y decolonial,
privilegiando la participación activa de los Wayuu. Se utilizaron entrevistas
dialógicas, grupos de discusión, talleres participativos y observación participante en
contextos cotidianos de la comunidad
La investigación se inspiró en metodologías indígenas (Smith, 2012; Chilisa, 2019),
garantizando que las comunidades fueran coautoras del conocimiento, y no simples
objetos de estudio. Asimismo, se recurrió a la etnografía relámpago (Goetz y
LeCompte, 1988), dada la necesidad de ajustar la investigación a las dinámicas de
apertura cultural de los Wayuu. La validez de los hallazgos se fortaleció con
devoluciones ceremoniales a las autoridades tradicionales y un proceso de análisis
de contenido orientado a identificar categorías, símbolos y narrativas propias
Los principales resultados muestran que la cosmovisión Wayuu concibe la salud
mental como un fenómeno relacional y multidimensional, llamado Wunu’uiapü, que
implica equilibrio entre el ser individual, el clan (e’iruku), el territorio (Mma) y los
ancestros (pütchipü)
Los desequilibrios se atribuyen tanto a causas espirituales como sociales y
ambientales, expresándose en categorías diagnósticas propias, como el pülashi
(ruptura colectiva vinculada a la tristeza y el territorio) o el juyakai (asociado a
conflictos territoriales)
Estas clasificaciones contrastan con la psiquiatría biomédica, que tiende a
patologizar síntomas aislados y desconectados de la vida comunitaria.
La investigación documentó además el papel fundamental de los rituales y figuras
tradicionales en la sanación. El Outshii (médico tradicional) y los piachi dirigen
ceremonias como el Yonna o el Apajiraa, en las que la comunidad entera participa
para restaurar la armonía rota por los espíritus (pülashii). Estas prácticas no solo
alivian síntomas, sino que reparan la red social y espiritual, evidenciando la eficacia
de un modelo terapéutico basado en la colectividad
La transmisión oral de mitos, símbolos y saberes, principalmente a través de
ancianos y mujeres, refuerza la continuidad de estas prácticas, aunque se
identifican tensiones generacionales que amenazan su preservación
En cuanto a las conclusiones, el estudio reafirma que la salud mental en el pueblo
Wayuu no puede comprenderse desde marcos biomédicos universales, pues
responde a una epistemología propia que integra territorio, espiritualidad y
colectividad. Se propone fortalecer el Müinka (tejido de vida comunitario) como
estrategia central de prevención y tratamiento, en lugar de privilegiar psicofármacos
y terapias individualistas
Asimismo, se plantea la creación de “hospitales espirituales” donde confluyan
médicos tradicionales y profesionales occidentales, programas de revitalización
cultural intergeneracional y la inclusión de las clasificaciones Wayuu en los sistemas
locales de salud.
La investigación aporta al debate académico al mostrar la vigencia de la teoría de
las representaciones sociales en contextos interculturales, ampliándola con
enfoques decoloniales que reconocen la validez de epistemologías indígenas.
También ofrece insumos prácticos para políticas públicas de salud mental
adaptadas culturalmente, en un territorio como La Guajira donde las tasas de
depresión y suicidio superan la media nacional
En definitiva, este trabajo evidencia que las prácticas ancestrales Wayuu son
tecnologías sociales de cuidado que han sostenido la vida durante siglos, y cuya
integración con los sistemas de salud modernos no debe reducirse a lo simbólico o
folclórico, sino reconocerse como aportes legítimos a la construcción de modelos
alternativos, interculturales y respetuosos de la diversidad
The central objective of this research is to understand the social representations, practices, meanings, and narratives surrounding mental health from the perspective of the Wayuu community's cosmogony, analyzing how these conceptions shape their notion of well-being and its relationship with the spiritual, social, and community worlds. On a theoretical level, the study is based on a holistic conception of health, moving beyond the biomedical definition reduced to the absence of disease. It examines contributions from positive psychology (Seligman), the theory of social representations (Moscovici, 1984), and decolonial approaches (Walsh, De Sousa Santos, Tuhiwai Smith) that challenge the universalization of Western categories such as "disorder" or "well-being." The conceptual framework emphasizes that, in Wayuu culture, mental health is understood as a balance between the individual, nature, the community, and ancestors, a notion articulated through ritual practices, oral narratives, and cosmogonic symbols. The methodology adopted a qualitative approach with an ethnographic and decolonial nature, privileging the active participation of the Wayuu. Dialogic interviews, focus groups, participatory workshops, and participant observation in everyday community contexts were used. The research was inspired by Indigenous methodologies (Smith, 2012; Chilisa, 2019), ensuring that the communities were co-authors of knowledge, not mere objects of study. Flash ethnography (Goetz and LeCompte, 1988) was also used, given the need to adapt the research to the dynamics of Wayuu cultural openness. The validity of the findings was strengthened through ceremonial returns to traditional authorities and a content analysis process aimed at identifying their own categories, symbols, and narratives. The main results show that the Wayuu worldview conceives mental health as a relational and multidimensional phenomenon, called Wunu'uiapü, which involves balance between the individual, the clan (e'iruku), the territory (Mma), and the ancestors (pütchipü). Imbalances are attributed to both spiritual and social and environmental causes, expressed in their own diagnostic categories, such as pülashi (collective rupture linked to sadness and territory) or juyakai (associated with territorial conflicts). These classifications contrast with biomedical psychiatry, which tends to pathologize isolated symptoms disconnected from community life. The research also documented the fundamental role of rituals and traditional figures in healing. The Outshii (traditional healer) and the piachi lead ceremonies such as the Yonna or the Apajiraa, in which the entire community participates to restore the harmony disrupted by the spirits (pülashii). These practices not only alleviate symptoms but also repair the social and spiritual network, demonstrating the effectiveness of a therapeutic model based on community. The oral transmission of myths, symbols, and knowledge, primarily through elders and women, reinforces the continuity of these practices, although generational tensions are identified that threaten their preservation. Regarding the conclusions, the study reaffirms that mental health among the Wayuu people cannot be understood from universal biomedical frameworks, as it responds to a unique epistemology that integrates territory, spirituality, and community. The proposal is to strengthen the Müinka (fabric of community life) as a central prevention and treatment strategy, instead of prioritizing psychotropic drugs and individualistic therapies. The proposal also includes the creation of "spiritual hospitals" where traditional physicians and Western practitioners meet, along with intergenerational cultural revitalization programs and the inclusion of Wayuu classifications in local health systems. The research contributes to the academic debate by demonstrating the validity of the theory of social representations in intercultural contexts, expanding it with decolonial approaches that recognize the validity of Indigenous epistemologies. It also offers practical input for culturally adapted public mental health policies in a region like La Guajira, where depression and suicide rates exceed the national average. Ultimately, this work demonstrates that ancestral Wayuu practices are social technologies of care that have sustained life for centuries, and whose integration with modern health systems should not be reduced to the symbolic or folkloric, but rather recognized as legitimate contributions to the construction of alternative, intercultural, and diversity-respecting models.
The central objective of this research is to understand the social representations, practices, meanings, and narratives surrounding mental health from the perspective of the Wayuu community's cosmogony, analyzing how these conceptions shape their notion of well-being and its relationship with the spiritual, social, and community worlds. On a theoretical level, the study is based on a holistic conception of health, moving beyond the biomedical definition reduced to the absence of disease. It examines contributions from positive psychology (Seligman), the theory of social representations (Moscovici, 1984), and decolonial approaches (Walsh, De Sousa Santos, Tuhiwai Smith) that challenge the universalization of Western categories such as "disorder" or "well-being." The conceptual framework emphasizes that, in Wayuu culture, mental health is understood as a balance between the individual, nature, the community, and ancestors, a notion articulated through ritual practices, oral narratives, and cosmogonic symbols. The methodology adopted a qualitative approach with an ethnographic and decolonial nature, privileging the active participation of the Wayuu. Dialogic interviews, focus groups, participatory workshops, and participant observation in everyday community contexts were used. The research was inspired by Indigenous methodologies (Smith, 2012; Chilisa, 2019), ensuring that the communities were co-authors of knowledge, not mere objects of study. Flash ethnography (Goetz and LeCompte, 1988) was also used, given the need to adapt the research to the dynamics of Wayuu cultural openness. The validity of the findings was strengthened through ceremonial returns to traditional authorities and a content analysis process aimed at identifying their own categories, symbols, and narratives. The main results show that the Wayuu worldview conceives mental health as a relational and multidimensional phenomenon, called Wunu'uiapü, which involves balance between the individual, the clan (e'iruku), the territory (Mma), and the ancestors (pütchipü). Imbalances are attributed to both spiritual and social and environmental causes, expressed in their own diagnostic categories, such as pülashi (collective rupture linked to sadness and territory) or juyakai (associated with territorial conflicts). These classifications contrast with biomedical psychiatry, which tends to pathologize isolated symptoms disconnected from community life. The research also documented the fundamental role of rituals and traditional figures in healing. The Outshii (traditional healer) and the piachi lead ceremonies such as the Yonna or the Apajiraa, in which the entire community participates to restore the harmony disrupted by the spirits (pülashii). These practices not only alleviate symptoms but also repair the social and spiritual network, demonstrating the effectiveness of a therapeutic model based on community. The oral transmission of myths, symbols, and knowledge, primarily through elders and women, reinforces the continuity of these practices, although generational tensions are identified that threaten their preservation. Regarding the conclusions, the study reaffirms that mental health among the Wayuu people cannot be understood from universal biomedical frameworks, as it responds to a unique epistemology that integrates territory, spirituality, and community. The proposal is to strengthen the Müinka (fabric of community life) as a central prevention and treatment strategy, instead of prioritizing psychotropic drugs and individualistic therapies. The proposal also includes the creation of "spiritual hospitals" where traditional physicians and Western practitioners meet, along with intergenerational cultural revitalization programs and the inclusion of Wayuu classifications in local health systems. The research contributes to the academic debate by demonstrating the validity of the theory of social representations in intercultural contexts, expanding it with decolonial approaches that recognize the validity of Indigenous epistemologies. It also offers practical input for culturally adapted public mental health policies in a region like La Guajira, where depression and suicide rates exceed the national average. Ultimately, this work demonstrates that ancestral Wayuu practices are social technologies of care that have sustained life for centuries, and whose integration with modern health systems should not be reduced to the symbolic or folkloric, but rather recognized as legitimate contributions to the construction of alternative, intercultural, and diversity-respecting models.
Descripción
Palabras clave
Salud mental, Salud mental, Cosmogonía, Wayuu, Indígenas.
