Abstract
The purpose of this article was to investigate the sociocultural role of vengeance in the Wayúu indigenous community as a cultural element of social sanction when there is a threat or failure to pay an offense within the context of the unit family. It is based on its theoretical content in authors such as: Edward Taylor, appointed by Firth R. et al. (1974), Henry Levy Bruhl, appointed by Pay Sant, A., (1975), Roldan R., (1983), Colmenares, R., (2006), among others. This research work is a sociocultural study, which will use in addition to the sociological theoretical categories, some conceptual categories of anthropology and ethnography. The present article will be framed within the type of documentary research, under a descriptive structure, based on the bibliographic design, for which the bibliographic revision of printed and digital texts, references of articles published and retrieved from the Internet were made, which allowed A detailed analysis on the practice of revenge within the Wayúu indigenous community. In this sense, the bibliographical revision was directed to several outstanding authors in the area such as: Ardila, Gerardo, and others. (1990), Chaves, M. (1953), De Barranquilla, JA, (1946), De La Pedraja, R. (1981), War Curvelo, W. (1992), Gutierrez de Pineda, V. (1963), among others. As a final reflection, it was possible to conclude that the practice of revenge as a constituent element of the traditions and customs of the Wayúu ethnic group, is an element that in itself does not enter into the interior of the Wayúu indigenous community. In order for it to be carried out, as a means of social sanction, there must first be a justified cause, a fact that tries to break with the stipulated norms, with the sociocultural patterns typical of the ethnicity and that at a given moment can Against the stability and social security of the clan. Because it is an indigenous community based on the principle of mutual help and has a high degree of solidarity among its members and taking into account that all social, cultural and even economic organization functions in terms of the matrilineal kinship system - By the maternal line - it can be said, given the above, that any act, carried out by one of its members, that is not in conformity with the rules of conduct agreed by Wayúu society or that does not agree with the laws of the Customary Law Wayúu, in advance is knowledgeable, that not only would be held accountable as a member of the clan, but that his family would be involved.