In a previous work we have referred to "ecclesiastical indigenism" as the current of thought and pro-indigenous action inspired by evangelical values ​​of justice and solidarity, led by authorities or by representatives of the Church. With regard to this expression, some reader, turned interlocutor, has expressed discomfort or dissatisfaction with an attempt to "characterize" a certain rural pastoral care of bishops and priests at the beginning of the century. From the sociological point of view, we maintain that the temporal action expressed by the social pastoral of the Church of all times can be analyzed and measured in the same terms as any other social phenomenon.

There is an infinite range of cultures, peoples, tribes, cultural areas, ethnicities and ethnicities, and this anthropological reality has raised humanity, since the beginning of time, the problem of accepting ourselves as different. A cultural area is a spatial entity within which societies show some similarity or a number of common significant aspects. American anthropology has therefore tried to establish a kind of "maps" on the distribution of traits, groups of traits or cultural complexes in order to determine the centers of cultural diffusion and its route (Cf. Wissler C., 1926; Kroeber H.L., 1939).

In this work of reflection on the profile of the young Peruvian peasant we were introduced by our own questions, since, having investigated on other occasions about youth in urban areas, we intuited that the behaviors, practices and attitudes of young people in rural areas They had to be different from what we had found in the cities, since it is a set of cultural practices produced within completely different generational cultural environments, and within much more tense and distressing socioeconomic situations.

In today's world, the issues of exclusion and racism are of distressing urgency. In civilized Europe, various neo-fascist movements have emerged that develop great aggressiveness towards foreigners, particularly if their physical characteristics are notoriously different —such as North Africans, Asians and Central Africans— and, even worse, if their presence is very noticeable in quantitative terms. , They are then perceived as invaders, whose presence threatens the long-awaited well-being of all.

The first difficulty we encounter in studying young people as a social phenomenon is that there is no theoretical agreement that limits and characterizes the phenomenon in such a way that it can be defined, both in its peculiarities and in the complexity that its reality demands. If we review the different approaches with which the youth phenomenon has been studied, we first see the psychological —medical— approach, where the youth is studied as a set of psychological reactions to certain biological changes experienced in adolescence.

Church memory remembers 1968 as the year of the Second General Conference of CELAM in Medellín. The ecclesial reflection reflected in the Medellin documents sought to translate the "aggiornamento" of the Second Vatican Council into the Latin American reality, allowing its renewing sap to vivify the Church of the continent. The prophetic word of the Church moved the consciences of men of good will, with a cry for peace that is the fruit of justice.