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            <title xml:lang="es">Polisemia y apropiación de la Catrina en tiempos de globalización</title>
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                <title level="j">Vita Brevis. Revista electrónica de estudios de la muerte.</title>
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                  <biblScope unit="serie">Celebraciones y honras a los muertos enMéxico</biblScope>
                  <biblScope unit="volume">3</biblScope>
                  <biblScope unit="issue">5</biblScope>
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                <term xml:lang="en">appropriation</term>
                <term xml:lang="en">thanatological</term>
                <term xml:lang="en">tradition</term>
                <term xml:lang="en">identity</term>
                <term xml:lang="en">Day of  the Dead</term>
                <term xml:lang="en">Catrina</term>
                <term xml:lang="es">Catrina</term>
                <term xml:lang="es">apropiación</term>
                <term xml:lang="es">tanatológico</term>
                <term xml:lang="es">tradición</term>
                <term xml:lang="es">identidad</term>
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              <p>A little more than a century after her creation, today the image of  the Catrina is identified as “the Mexican quintessential image of  death;” associated with the celebration of  the Day of  the Dead, especially in urban settings, this go beyond the spatial and temporal milieu of  the commemoration. In recent years she has become a polysemic symbol of  identity, traditionalism, and thanatology. This article analyzes these aspects, based on information from the Internet—social network pages, search engines—while it also considers the mechanisms of  the Catrina’s introduction and establishment in rural context, particularly in the Sierra Norte de Puebla.</p>
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              <p>A poco más de un siglo de su creación, el uso actual del ícono de la Catrina se identifica como “la ima-gen mexicana por excelencia sobre la muerte”; asociado con la celebración del Día de Muertos, sobre todo en el entorno urbano, esto desborda el ámbito espacio-temporal de la conmemoración. En los últimos años se ha convertido en un símbolo polisémico identitario, tradicionalista y tanatológico. Es-te trabajo analiza esos aspectos con base en información de internet –páginas de redes sociales, moto-res de búsqueda–, y también considera los mecanismos de introducción e instalación de la Catrina en el contexto rural, en particular en la Sierra Norte de Puebla.</p>
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