This article describes the different cultural ways of experiencing the suffering behind the political violence in Peru. It is usually assumed that everyone feel the pain similarly, is inconceivable a suffering different to the official and we intervening under the terms of our modernity, ignoring the cultural ways of experiencing the trauma, so in this article, which is part of a qualitative met.study about the psychosocial consequences of the political violence in Peru, here we present these cultural forms of suffering, such as llakis (painful memories), pinsamientuwan (recurring worries), manchay (fear, fright), iquyay (weakness) alcansu (damage), llaki nuño (scared teat), among others.

This article describes the different cultural ways of experiencing the suffering behind the political violence in Peru. It is usually assumed that everyone feel the pain similarly, is inconceivable a suffering different to the official and we intervening under the terms of our modernity, ignoring the cultural ways of experiencing the trauma, so in this article, which is part of a qualitative met.study about the psychosocial consequences of the political violence in Peru, here we present these cultural forms of suffering, such as llakis (painful memories), pinsamientuwan (recurring worries), manchay (fear, fright), iquyay (weakness) alcansu (damage), llaki nuño (scared teat), among others.

Research identified the social representations of corruption and violence and its relationship to levels of socio-moral reflection of young people in urban areas and rural country. We evaluated to  268 young people from urban and rural areas, of both sexes , aged between 18 and 25 years, developing focus groups to identify the social representations of corruption and violence and a questionnaire of socio-reflection  proposed moral Gibbs, Arnold and Morgan and adapted by Grimaldo (2002). No significant relationship was found between socio-moral reflection and social representation of corruption and violence. There is a moral development mostly  located in the  interpersonal harmony ,while a third of the population is located in an instrumental relativist orientation and moral development level reached by youth for the pre-conventional and conventional. The levels of socio-moral  refl...

Research identified the social representations of corruption and violence and its relationship to levels of socio-moral reflection of young people in urban areas and rural country. We evaluated to  268 young people from urban and rural areas, of both sexes , aged between 18 and 25 years, developing focus groups to identify the social representations of corruption and violence and a questionnaire of socio-reflection  proposed moral Gibbs, Arnold and Morgan and adapted by Grimaldo (2002). No significant relationship was found between socio-moral reflection and social representation of corruption and violence. There is a moral development mostly  located in the  interpersonal harmony ,while a third of the population is located in an instrumental relativist orientation and moral development level reached by youth for the pre-conventional and conventional. The levels of socio-moral  refl...