La Jornada en Internet
Posted using ShareThis
Tuesday, November 17, 2009
Friday, August 7, 2009
Las Abejas
The Civil Society Organization called "Las Abejas", or "The Bees," is a Christian pacifist group of indigenous Tztotzil Mayan people. It was founded in the locality of Tzajalchen, Chenalho, in the highlands of Chiapas, Mexico in 1992 following a familial property dispute that left one person killed. When members of the community took the injured man to the nearest town for medical attention, they were accused of attacking him themselves and jailed. When family members realized what had happened, they began a pilgrimage on foot to San Cristóbal de Las Casas. Along the way, Christian pacifists in other villages joined the group, which is dedicated to peace, justice, and anti-neoliberalism. Las Abejas freed their companions and grew as an organization.
When the Zapatista Army of National Liberation uprising took place in 1994, Las Abejas stood in solidarity with the demands for justice, democracy, education, health, land and dignity for the indigenous people as expressed by the Ejercito Zapatista de Liberacion Nacional (EZLN). However they separated themselves from their violent means of achieving change and proclaimed themselves as "active nonviolent" civil society organization.
They paid a high price for their support however, when on December 22nd, 1997, forty-five of their members were massacred while praying in a church, in what's come to be known as the Acteal Massacre.
The Las Abejas logo, often used in the press communiques, symbolizes the sufferings and hope from Acteal (and its "Columna de la Infamia" or 'Pillar of Shame' at the center of the world.
Today, Las Abejas is a civil society movement represented by the civil society leadership in Acteal representing their demands for justice, reparation and human rights after the massacre and ongoing situations of paramilitary presence. Las Abejas of Acteal plays an important symbolic role for the catholic Church and oppressed indigenous groups in resistance.
Las Abejas is also represented by the "returned" displaced people in Nuevo Yibeljoj, organized as a Las Abejas Mexico civil association (A.C.) and seeking the government cooperation to recuperate their lost properties.
Tzajalchen remains also important for The Abejas as the founders remain quite active in the monitoring of the integrity of the organization, its national presence and international relations. They also play a vital role for helping young leaders elected in the yearly renewed "mesa directiva" (board of directors) and other service-leadership roles (cargos) of the organizations.
Please read the Acteal Blog of Las Abejas for updated news and communications.
Read the Las Abejas website for additional information on the Civil Society Las Abejas.
If you are interested to learn more about the identity and formation of Las Abejas consult this book: Tavanti, Marco. Las Abejas: Pacifist Resistance
and Syncretic Identities in a Globalizing
If you would like to understand the struggle, conflict and suffering of Las Abejas in Chiapas, see this video: The Victims of the War In Chiapas
Sunday, July 19, 2009
Indigenous women of San Cristobal: In search for a place in the globalized world and the local society.
The following is the result of various conversatiobs with indigenous men and women struggling for their subsistence in San Cristobal de las Casas
To be Indigenous and female in the American continent (also known as Cemanahuac Tewatzinsuyo) equals to be vulnerable to all the prejudices of society, the historical ones and contemporary, to not be seen and to be the victim of choice. The presence of indigenous women in San Cristobal de las Casas in the state of Chiapas Mexico is connected to many peoples lifestyle factors and some contemporary issues. Traditionally the city was the place to go and sell their products, attend religious festivities and take care of legal matters. nowadays this is only partially true.
Many of the women living in the town are displaced due to the violence in their communities, the political tensions, religious differences and because as women they were unable to make a living back in their communities; The reason most common for this being displacement of their whole families, their husbands, and migration of them and their male sons to Mexico city or the US, this also makes it harder for them to survive in a traditional manner. This forced relocation, creates Indian ghettos, just like the ones created by the BIA in the US. these sprout in the outskirts of the city of San Cristobal and lack the most basic services and urban planning. The women that inhabit these improvised neighborhoods have to find a way to earn a living that is different from the one they had in their communities of origin.
The indigenous women of San Cristobal are in a constant struggle for their subsistence and the one of their families. They sell candy and food, weavings, entertain, prostitute themselves, baby sit, clean houses, wash clothes, pour drinks, pose for pictures, etc. among this hectic situation they also try to find a place where they can claim belonging, however the rest of the society is not willing to recognize them as people that matter. People often chase them away from public spaces; these people are not inspectors or police officers, they are citizens concerned with the "good" appearances of the town. This gives room to a now common trend among indigenous women in San Cristobal that is spreading all over Mexico, the guerrilla marketing of their products. This consists of carrying whatever you trying to sell, cigarettes, fruit, weavings, etc. and pick a corner, then try to sell as much of it as you can for a period no longer than 40 minutes, hopefully before an inspector shows up or a concerned citizen removes you.
The city is pretty "relaxed" in allowing people to sell their goods in front of the main cathedral with one condition, set up is only allowed after 9:30pm, when only the party goers are out. The women are also discriminated by the hippies, ladinos and foreigner craft sellers and street performers that abound in the town and who fight for them for the public spaces where these various groups attempt to earn a living. Its is ironic how the concerned citizens are demanding and abusive towards the indigenous people, yet they turn docile and willing to serve those who are foreign, light skinned, or with European physical traits. Its stunning to witness this transformation.
The question that many pose is, where are the men? they can't all be victims of violence or migration. The answer is complex. Many point out to the shortcomings of men or try to portray them as alcoholics or lazy. No matter how true some of these assumptions may be at times, it is also truth is that is harder to market yourself as a dark, non Spanish-speaking indigenous male to a foreign tourist clientele, which is what dominates the work industry in the town. The tourists want to see the friendly sirvienta (servant), not the face of their gardener or construction worker back at home selling them crafts of pouring their coffee. Just like in any other part of the world, many men, old and young that try to be supportive succumb to the pressures of providing for a family and bail out or simply cannot make ends meet. added to this there's a hard reality added to the mix, right now Mexico has the lowest development rate in the whole continent.
San Cristobal relies on the labor of the indigenous people for its survival, they produce the majority of the products in the markets, being meat the only industry that is fully controlled by foreigners and wealthy Mexican ranchers. These are careful to hire nice mestizos that are not revolt prone like the Indians. The agriculture of the region still produces, yet this is too far from being something that really provides a significant income for the people that work the fields. The cause for this is the absence of proper remuneration for the products of their labor. The production of the peasants is usually purchased at a low price and resells at a much higher one. There are Fair-trade efforts, however these are still a minority in the commodities market. The effort of gaining a fair payment for their products is one of historical proportions in Mexico, and one has to consider that Chiapas is one of the states that was never stage of any part of the 1910's revolution that attempted to achieve justice for those who work the land.
The people that visit Chiapas get to see a romanticized or clean version of the town, this manifestation of gentrification is the same one that shows trendy neighborhoods in other parts of the world. They find the stereotypical margaritas, flowery shawls, cuisine that is passed as authentic in order to match their knowledge of Mexican dishes back at home. people get a culture in a package at cool places, these do not cater to the indigenous they are not allowed unless they work there. every night, when the performance of the day is over, the indigenous women go back to the outskirts of the city, to spend the night in make shift houses that are not seen by the people that visit the town.
Ironically there's a mystified image of Maya people, yet individuals fail to recognize the people in front of them as such or of value. The real people are too far away from the Hollywood imagery and new age books and workshops. While a tourist buys an expensive amber medallion with a pseudo Mayan calendar sign on it, the last midwives in the area are selling underpaid weavings, cleaning houses and dying of old age, their knowledge in their heads, the one that the tourist glamourizes about, is lost forever. The harsh truth that few want to acknowledge is that the indigenous population has been robbed of their cultural meanings and icons, these belong now to anthropologists in ivy league universities and to spiritual gurus that are not Mayan or indigenous. added to this bio piracy has taken its toll on indigenous women in San Cristobal, oftentimes a much willing curandera living in the city, shares hers and her culture's knowledge only to have it literally stolen by an educational institution of pharmaceutical company. In Mexico the immaterial cultural patrimony is not protected, leaving indigenous groups to fend for themselves.
There's a misunderstanding about why people visit San Cristobal and that have a more socially aware perception of things. That of supporting the Zapatista movement. However, the Zapatista causes and dreams that these people look for are in the streets ,surviving and in the communities outside of San Cristobal. These well intentioned people flood the restaurants and cultural centers that do not cater to the indigenous population and that are fool of Pseudo Zapatista memorabilia trying to make money out of the movement. The real centers and human rights institutions that support the Zapatistas and other communities that work for the improvement of their living conditions and the exercise of their human rights are under constant harassment from the governmental security agencies under the nations current application of the plan Merida.
There's a stone in the shoe of the well to do people in the city, and even if they do not like it, the indigenous women are the public face of San Cristobal. The tourist industry uses and grinds them just like the Maquiladora system does to women in other parts. They are the majority of the people hired in the businesses, often for way too small of a salary, they are objects of many abuses, and when they decide to quit in case that they are not fired. There are plenty more young women willing to endure unjust labor conditions. The town relaxes its grip on the women when is convenient for its image, when the high tourist season starts and the Indian image is in demand, they are allowed to cautiously step into a more public arena, this phenomena has been disturbed by the current instability due to the global economic crisis and swine flu scare that have chased visitors away.
In San Cristobal one might not see sweatshops, yet they are there, one might not find any racist literature, yet racism its is very well known and acted upon, china-made weavings sell in the store fronts and are advertised as the products of authentic Maya people. The town is full of excess and contradictions. To the ruling social groups discontent, there's dignity, awareness, education and a growing trend in native women to not look down on themselves. They organize and educate each other on and about fighting the triple oppression given to them by history; that of being women, indigenous and poor. This bout between being indigenous and proud versus Mexico's historical abuse creates a world of possibility. Notions of equality and justice are sprouting all over the city. The Zapatista women philosophies with their women's revolutionary law have spread all over Mexico and many other parts of the world that become aware of the struggle of indigenous women of Chiapas.
.
Currently various associations and international NGOs are supporting the struggle of these women to regain the use of their cultural symbols, spaces and communication forms; which they do not have and deserve access to. the opportunity to encounter themselves in spaces as equal subjects which also gives them the characteristics of community and of an identity of a specific group of people (Chamulas, Zinacantecos, Choles, Tzetzales,etc.), and that also differentiates them from other groups. A culture of inclusion and tolerance is the main catalyst to achieve this.
Liberation for Indigenous women in San Cristobal means fair opportunities to exercise their right to subsistence, economic equality, access to the "public" spaces, responsible use and preservation of the earth and its resources, cultural sovereignty, en the respect and exercise of their human rights. for those hoping for a quick solution a simple fact has to be 'brought up. It has taken 517 years for conditions to be like this for indigenous people in the continent, it is only just to believe that it will take a while to come back from there as a society.
Sustainable development has three major factors at its core, environments, economics, and sociopolitics. This attempts to meet the human needs, while at the same time restoring and preserving the earth and its resources in order to maintain it and meet those human needs in the present as well as in the future. It is resumed in finding a balance between human needs and the limits of the earth. acknowledgment of the rights of others to exists is part of this development. Once again, sustainability for indigenous women of Chiapas means working for human, land rights and economic justice. This in an equitable social environment where they are subjects, not objects of the public policies, which currently are not developed to reflect of include their realities. In a restorative justice approach, there needs to be serious growth in women's standard of living, education, community and equal opportunities. This will give as a result a fulfilling experience of living as indigenous women and human beings. Lastly, there has to be a global educational effort. This to create awareness, and make the impact of current efforts like the ones by the Zapatista women and various NGO's last. This will ensue the validation and continuation of the work and its relevance. The liberation of Indigenous women in San Cristobal de las Casas is the liberation of all women.; The respect of women equals respect for the earth and can be interpreted as sustainable development, achieving this will result in a just and equal society for all.
To be Indigenous and female in the American continent (also known as Cemanahuac Tewatzinsuyo) equals to be vulnerable to all the prejudices of society, the historical ones and contemporary, to not be seen and to be the victim of choice. The presence of indigenous women in San Cristobal de las Casas in the state of Chiapas Mexico is connected to many peoples lifestyle factors and some contemporary issues. Traditionally the city was the place to go and sell their products, attend religious festivities and take care of legal matters. nowadays this is only partially true.
Many of the women living in the town are displaced due to the violence in their communities, the political tensions, religious differences and because as women they were unable to make a living back in their communities; The reason most common for this being displacement of their whole families, their husbands, and migration of them and their male sons to Mexico city or the US, this also makes it harder for them to survive in a traditional manner. This forced relocation, creates Indian ghettos, just like the ones created by the BIA in the US. these sprout in the outskirts of the city of San Cristobal and lack the most basic services and urban planning. The women that inhabit these improvised neighborhoods have to find a way to earn a living that is different from the one they had in their communities of origin.
The indigenous women of San Cristobal are in a constant struggle for their subsistence and the one of their families. They sell candy and food, weavings, entertain, prostitute themselves, baby sit, clean houses, wash clothes, pour drinks, pose for pictures, etc. among this hectic situation they also try to find a place where they can claim belonging, however the rest of the society is not willing to recognize them as people that matter. People often chase them away from public spaces; these people are not inspectors or police officers, they are citizens concerned with the "good" appearances of the town. This gives room to a now common trend among indigenous women in San Cristobal that is spreading all over Mexico, the guerrilla marketing of their products. This consists of carrying whatever you trying to sell, cigarettes, fruit, weavings, etc. and pick a corner, then try to sell as much of it as you can for a period no longer than 40 minutes, hopefully before an inspector shows up or a concerned citizen removes you.
The city is pretty "relaxed" in allowing people to sell their goods in front of the main cathedral with one condition, set up is only allowed after 9:30pm, when only the party goers are out. The women are also discriminated by the hippies, ladinos and foreigner craft sellers and street performers that abound in the town and who fight for them for the public spaces where these various groups attempt to earn a living. Its is ironic how the concerned citizens are demanding and abusive towards the indigenous people, yet they turn docile and willing to serve those who are foreign, light skinned, or with European physical traits. Its stunning to witness this transformation.
The question that many pose is, where are the men? they can't all be victims of violence or migration. The answer is complex. Many point out to the shortcomings of men or try to portray them as alcoholics or lazy. No matter how true some of these assumptions may be at times, it is also truth is that is harder to market yourself as a dark, non Spanish-speaking indigenous male to a foreign tourist clientele, which is what dominates the work industry in the town. The tourists want to see the friendly sirvienta (servant), not the face of their gardener or construction worker back at home selling them crafts of pouring their coffee. Just like in any other part of the world, many men, old and young that try to be supportive succumb to the pressures of providing for a family and bail out or simply cannot make ends meet. added to this there's a hard reality added to the mix, right now Mexico has the lowest development rate in the whole continent.
San Cristobal relies on the labor of the indigenous people for its survival, they produce the majority of the products in the markets, being meat the only industry that is fully controlled by foreigners and wealthy Mexican ranchers. These are careful to hire nice mestizos that are not revolt prone like the Indians. The agriculture of the region still produces, yet this is too far from being something that really provides a significant income for the people that work the fields. The cause for this is the absence of proper remuneration for the products of their labor. The production of the peasants is usually purchased at a low price and resells at a much higher one. There are Fair-trade efforts, however these are still a minority in the commodities market. The effort of gaining a fair payment for their products is one of historical proportions in Mexico, and one has to consider that Chiapas is one of the states that was never stage of any part of the 1910's revolution that attempted to achieve justice for those who work the land.
The people that visit Chiapas get to see a romanticized or clean version of the town, this manifestation of gentrification is the same one that shows trendy neighborhoods in other parts of the world. They find the stereotypical margaritas, flowery shawls, cuisine that is passed as authentic in order to match their knowledge of Mexican dishes back at home. people get a culture in a package at cool places, these do not cater to the indigenous they are not allowed unless they work there. every night, when the performance of the day is over, the indigenous women go back to the outskirts of the city, to spend the night in make shift houses that are not seen by the people that visit the town.
Ironically there's a mystified image of Maya people, yet individuals fail to recognize the people in front of them as such or of value. The real people are too far away from the Hollywood imagery and new age books and workshops. While a tourist buys an expensive amber medallion with a pseudo Mayan calendar sign on it, the last midwives in the area are selling underpaid weavings, cleaning houses and dying of old age, their knowledge in their heads, the one that the tourist glamourizes about, is lost forever. The harsh truth that few want to acknowledge is that the indigenous population has been robbed of their cultural meanings and icons, these belong now to anthropologists in ivy league universities and to spiritual gurus that are not Mayan or indigenous. added to this bio piracy has taken its toll on indigenous women in San Cristobal, oftentimes a much willing curandera living in the city, shares hers and her culture's knowledge only to have it literally stolen by an educational institution of pharmaceutical company. In Mexico the immaterial cultural patrimony is not protected, leaving indigenous groups to fend for themselves.
There's a misunderstanding about why people visit San Cristobal and that have a more socially aware perception of things. That of supporting the Zapatista movement. However, the Zapatista causes and dreams that these people look for are in the streets ,surviving and in the communities outside of San Cristobal. These well intentioned people flood the restaurants and cultural centers that do not cater to the indigenous population and that are fool of Pseudo Zapatista memorabilia trying to make money out of the movement. The real centers and human rights institutions that support the Zapatistas and other communities that work for the improvement of their living conditions and the exercise of their human rights are under constant harassment from the governmental security agencies under the nations current application of the plan Merida.
There's a stone in the shoe of the well to do people in the city, and even if they do not like it, the indigenous women are the public face of San Cristobal. The tourist industry uses and grinds them just like the Maquiladora system does to women in other parts. They are the majority of the people hired in the businesses, often for way too small of a salary, they are objects of many abuses, and when they decide to quit in case that they are not fired. There are plenty more young women willing to endure unjust labor conditions. The town relaxes its grip on the women when is convenient for its image, when the high tourist season starts and the Indian image is in demand, they are allowed to cautiously step into a more public arena, this phenomena has been disturbed by the current instability due to the global economic crisis and swine flu scare that have chased visitors away.
In San Cristobal one might not see sweatshops, yet they are there, one might not find any racist literature, yet racism its is very well known and acted upon, china-made weavings sell in the store fronts and are advertised as the products of authentic Maya people. The town is full of excess and contradictions. To the ruling social groups discontent, there's dignity, awareness, education and a growing trend in native women to not look down on themselves. They organize and educate each other on and about fighting the triple oppression given to them by history; that of being women, indigenous and poor. This bout between being indigenous and proud versus Mexico's historical abuse creates a world of possibility. Notions of equality and justice are sprouting all over the city. The Zapatista women philosophies with their women's revolutionary law have spread all over Mexico and many other parts of the world that become aware of the struggle of indigenous women of Chiapas.
.
Currently various associations and international NGOs are supporting the struggle of these women to regain the use of their cultural symbols, spaces and communication forms; which they do not have and deserve access to. the opportunity to encounter themselves in spaces as equal subjects which also gives them the characteristics of community and of an identity of a specific group of people (Chamulas, Zinacantecos, Choles, Tzetzales,etc.), and that also differentiates them from other groups. A culture of inclusion and tolerance is the main catalyst to achieve this.
Liberation for Indigenous women in San Cristobal means fair opportunities to exercise their right to subsistence, economic equality, access to the "public" spaces, responsible use and preservation of the earth and its resources, cultural sovereignty, en the respect and exercise of their human rights. for those hoping for a quick solution a simple fact has to be 'brought up. It has taken 517 years for conditions to be like this for indigenous people in the continent, it is only just to believe that it will take a while to come back from there as a society.
Sustainable development has three major factors at its core, environments, economics, and sociopolitics. This attempts to meet the human needs, while at the same time restoring and preserving the earth and its resources in order to maintain it and meet those human needs in the present as well as in the future. It is resumed in finding a balance between human needs and the limits of the earth. acknowledgment of the rights of others to exists is part of this development. Once again, sustainability for indigenous women of Chiapas means working for human, land rights and economic justice. This in an equitable social environment where they are subjects, not objects of the public policies, which currently are not developed to reflect of include their realities. In a restorative justice approach, there needs to be serious growth in women's standard of living, education, community and equal opportunities. This will give as a result a fulfilling experience of living as indigenous women and human beings. Lastly, there has to be a global educational effort. This to create awareness, and make the impact of current efforts like the ones by the Zapatista women and various NGO's last. This will ensue the validation and continuation of the work and its relevance. The liberation of Indigenous women in San Cristobal de las Casas is the liberation of all women.; The respect of women equals respect for the earth and can be interpreted as sustainable development, achieving this will result in a just and equal society for all.
Tuesday, June 23, 2009
Artesania de Felipa
Please visit this new blog:
http://artesaniasdefelipa.blogspot.com/
Currently I am suppporting a weaving coop in the town of Zinacantan. The purpose of my project is to promote sustainable development.
Sustainable development translates into opportunities for economic fairness and justice, access, responsible and respectful use and preservation of the land, sovereignty, and the respect of basic human rights of indigenous women.
let me know what you think!
-Tomas
http://artesaniasdefelipa.blogspot.com/
Currently I am suppporting a weaving coop in the town of Zinacantan. The purpose of my project is to promote sustainable development.
Sustainable development translates into opportunities for economic fairness and justice, access, responsible and respectful use and preservation of the land, sovereignty, and the respect of basic human rights of indigenous women.
let me know what you think!
-Tomas
Friday, May 15, 2009
"The Bees" - Suzanne Sanchez
I had a great trip to the state of Chiapas, Mexico this past week. The change in my blog background is in honor of the group "Las Abejas" or "The Bees" we visited in Acteal, Mexico. This sleepy little village outside of San Cristobal de Las Casas (our base for the week) was the sight of a brutal massacre of 45 men, women (5 of them were pregnant), and children on December 22, 1997.
The attack started at around 10am while many were praying in a small wooden church. Men with Ak-47s and other large weapons surrounded the village and started shooting. People rushed from the church to a small ditch trying to hide. Those who survived were buried under the bodies of thier dead neighbors and relatives, and many have permenant injuries requiring medical attention.
When the violence started, calls immediately went out to human rights organizations in San Cristobal who then called bishops and other authorities, but no aid was sent until 6pm, despite the fact that Mexican police were stationed less than 200 meters away. This fact, coupled with the fact that no one has ever been brought to justice, has lead many to believe that the Mexican government was involved or even the intellectual author for this heinous crime.
The attack started at around 10am while many were praying in a small wooden church. Men with Ak-47s and other large weapons surrounded the village and started shooting. People rushed from the church to a small ditch trying to hide. Those who survived were buried under the bodies of thier dead neighbors and relatives, and many have permenant injuries requiring medical attention.
When the violence started, calls immediately went out to human rights organizations in San Cristobal who then called bishops and other authorities, but no aid was sent until 6pm, despite the fact that Mexican police were stationed less than 200 meters away. This fact, coupled with the fact that no one has ever been brought to justice, has lead many to believe that the Mexican government was involved or even the intellectual author for this heinous crime.
Las Abejas on the Acteal Massacre
Las Abejas de Acteal (spanish)
"Chiapas and I" - Amrita Hanjrah
In my travels through Chiapas, I have learned that the reality of Chiapas and its people is elaborate and complex. The people are defined by an extraordinary history of perseverance. Since the dawn of Spanish colonialism and the Inquisition, the Mayan people have faced constant economic, political, and social obstacles. These past obstacles have transformed into a new set of contemporary problems and issues for the modern Mayan people.
It is not possible for me to narrow down one source of Chiapas’ problems. The problems range from the internal colonization of Chiapas by the Mexican government, private industry, military and para-military. As we learned, Chiapas contains the majority of Mexico’s natural resources including coffee, beans, gold, hydroelectric power, and oil. However, Chiapas remains Mexico’s poorest state. This indicates that Chiapas is being taken advantage of through the exploitation of their resources and labour by external parties. I feel that this is a common pattern around the globe; countries rich with natural resources are stricken with poverty, while other people get rich from exploiting them. This is one of the most disturbing and unfortunate injustices that I have had the opportunity to witness firsthand.
I have traveled to developing nations before, including El Salvador, Guatemala and India, but only in Chiapas was I able to do so in an academic context, and therefore begin to understand the mechanisms that perpetuate poverty. The opportunity to engage with NGOs, the EZLN, and Las Abejas, contributed to my realization of how layered the problems are. I believe that in order to solve these problems, there must be a collective effort on the part of all of these organizations. They all contribute to fostering sustainable development in Chiapas.
An example of an NGO that promotes sustainable development, particularly among women, is the Kinal Antzetik. (http://kinal.laneta.apc.org/) The Kinal Antzetik is an artisan cooperative that is run entirely by Mayan women and serves as a catalyst for the women’s rights movement in Chiapas. As we learned more about this organization, I became inspired and amazed with their commitment to providing economic relief to their communities. I was also struck by how innovative the organization was and how they utilized their artistic skills to create a fully functioning enterprise. Personally, I felt that the Mayan women of these cooperatives shared an inherent indestructibility in the face of sexism and racism. I cannot help but relate to the Mayan women as a female member of a minority. The women of India are also oppressed by sexist societal structures, and are also subject to patriarchal domination. I would love to see similar resilience to the Kinal Antzetik within women’s organizations in India.
Las Abejas was a group where my heart and soul was connected to the people of Acteal. These people have suffered and continued to suffer since the massacre by the para-military on December 22nd, 2006. I struck by their ability to channel all of their grief and anger into an organization like Las Abejas. Las Abejas fights to ensure that political justice is maintained throughout Chiapas. I was surprised to learn that this civil society sympathizes with the EZLN but does not support their cause entirely. I found this to be true among other organizations as well as with the people of San Cristobal de las Casas.
The experience as a whole was enlightening academically and spiritually. As I learned from the people of their struggle for basic human rights, I was humbled and inspired. I felt that more than anything, each organization wanted us to spread awareness of their cause and the plight of Chiapas when we returned home. The things I learned on this journey will remain with me for all of my life.
http://flag.blackened.net/revolt/mexico/other/the_bees_98.html
Monday, May 11, 2009
A Question of Identity
I came to Chiapas with a certain set of expectations, thinking that my experience would be similar to prior study abroad trips to Central America. I expected visits to fair trade coffee operations and meetings with local nonprofits, and consider them to be an important piece of the sustainable development puzzle. However, I was quickly surprised by the influence of the local Mayan culture in conversations surrounding development. I found its presence in the Catholic Church to be remarkable, unique, and indeed rare.I will admit that my perception of the Roman Catholic Church is skewed. It has always struck me as a religion out of touch with the world in which it operates. In Central America, for example, the progressive views of the poor and liberation theology were wholly unsupported and ignored by prior and current popes. I believe this to be a reflection of the Church’s inflexibility, an institution focused on exporting its religion and enforcing its culture.
However, this narrative is not reflective of Chiapas, a place that has experienced a renaissance in identity. The influence of Bishop Ruiz in this region ushered in dramatic changes. Healing churches such as those in San Juan Chamula, the prolific Mayan cross, and increased community participation are clear divergences from traditional Roman Catholic practices. Most noticeable are the physical changes inside the churches, such as floors lined in pine needles, the presence of multi-colored candles, and benches pushed to the sides of sanctuaries. These are all signs of the blending of Mayan and Catholic beliefs and practices. According to Tavanti’s book, Las Abejas, this is the unique combination of inculturation and liberation theology, or indigenous theology. It is the recognition of the importance of identity and the tremendous role it plays in the health of its people.
Being witness to the indigenous cultures in Chiapas led me to reflect on my own father’s difficult and degrading experience with religion. Growing up on Turtle Mountain reservation he, like so many other native children of his generation, was forced to go to an Indian boarding school. Specifically, he attended St. Michael’s Indian Mission in North Dakota, a Catholic institution. At that time, it was a place intolerant of indigenous cultures, designed to fracture native communities.Up until the era of self-determination in the 1970s, The Bureau of Indian Affairs focused on assimilating all North American tribes. Boarding schools were efficient/effective tools in this process of separating children from their families and communities, requiring uniforms, and forbidding indigenous practices including native languages. My dad described this time in his life as one of the worst, a humiliating experience.
What kind of impact would St. Michael’s have today, and in my dad’s life, if it had chosen a different path? Would I better understand my own culture and people if the school had embraced diversity instead of attempting to abolish an entire culture? Would area reservations be thriving, more prosperous and healthy?A common theme throughout the meetings and discussions in Chiapas was the role of indigenous cultures. So often, culture is framed as a hindrance or an obstacle to development. The assumption being that indigenous cultures have little to contribute to the field. Governments and organizations alike feel the pressure to adopt imported projects that have little relevance to those it seeks to help, such as the World Bank or IMF. If true sustainable development is to be achieved, value must be seen in all cultures. Thus, successful projects are those that are framed in terms of sustainable indigenous
culture instead of economic growth or environmental progress.The health of any people is their identity. It gives them direction, community, and a life’s mission. If development projects do not first recognize this is as a basic human right, there is very little chance of sustainability. This is the type of leadership Bishop Ruiz provided in his community and church, an idea that can extend beyond Chiapas. It is both a lesson and philosophy that I hope to embody in my own life and work.
Kim Christensen's Blog
Cited Works:
Tavanti, Marco. Las Abejas: Pacifist Resistance and Syncretic Identities in a Globalizing Chiapas. New York: Rutledge, 2003.
Additional References:
Berryman, Phillip. Stubborn Hope: Religion, Politics, and Revolution in Central America. New York: The New Press, 1994.
Bodley, John H. Victims of Progress. 5th ed. Walnut Creek, CA: Altamira Press, 2008.
Gedicks, Al. The New Resource Wars: Native and Environmental Struggles Against Multinational Corporations. Boston: South End Press, 1993.
http://www.youtube.com/watch?v=A5pJf2rlE8w
http://www.youtube.com/watch?v=bE3tFgQwYEI
Subscribe to:
Posts (Atom)