**6. Conclusions**

The practice of embroidering in Atempa, Coyomeapan, has integrated itself into the rules and language of poverty, displaying precarious and vulnerable ways of life in fields of expression and content. However, the spatial coordinates of the area, geographically situated as part of global poverty, make experiencing this way of life unique, resisting the typification of its practices and its development.

**Figure 4.** *The patio, the practice's place and its overlaps.*

The expression of commercial, social, and spatial relationships across different levels allows us to analyze this practice and its local contexts as part of the phenomenon of poverty and its connection worldwide. It is necessary to develop a meticulous effort, pausing to take in every field of the practice's expression, identifying exhaustively the way in which its elements relate significantly with poverty, precarity and experienced vulnerability. This way, we can envision a realization of the details concerning the processes of existence. For example, what is revealed by the techniques, the designs and compositions, the materials, the ways of doing, the negotiations with suppliers, the internal roles within the familial organization, the geography, the infrastructure and a series of elements that particularly occur in the spatial environment of Atempa.

The theory on forms of life offers a variety of critical resources that, when focused primarily on the field of analyzing practices, allows one to visualize the significant elements of these forms in action, time and space. The 'action' element during these practices reveal how forms of life have a power to transform other imposed or unbalanced forms, like a power of persistence or conciliation. Thus, it is evident in the case of forms of life associated with poverty, the field of analyzing practice is indispensable.

It seems that the phenomenon of poverty settles in physical and social spaces, penetrating all layers of existence where one looks, reproducing itself in every practice. On a deeper level, the questioning arises from whether a remedy exists, or if it is possible to transform said way of life. That questioning is not new, and attempting to answer it is even less new. The importance resides not in abandoning this questioning while these forms of life in poverty endure; rather, it resides in trying to reclaim the capacity to make sense of it, and then, disassociating from it (**Figure 4**).

*A Hundred Stitches Make a Canvas: How the Practice of Embroidery Relates to Forms of Life… DOI: http://dx.doi.org/10.5772/intechopen.105162*
