0 calificaciones0% encontró este documento útil (0 votos)
27 vistas14 páginas
The indigenous people of Chiapas and the state in the time of zapatismo. The takeover of San crist6bal and three other large towns in the southern state of Chiapas Was a confused hour. Many plausible theories about the rebels' identity as there were friends consulted. One thought that they might be one of the self-defense groups organized by refugees from the Tzotzil Maya municipalities just north of San Cristobal.
The indigenous people of Chiapas and the state in the time of zapatismo. The takeover of San crist6bal and three other large towns in the southern state of Chiapas Was a confused hour. Many plausible theories about the rebels' identity as there were friends consulted. One thought that they might be one of the self-defense groups organized by refugees from the Tzotzil Maya municipalities just north of San Cristobal.
The indigenous people of Chiapas and the state in the time of zapatismo. The takeover of San crist6bal and three other large towns in the southern state of Chiapas Was a confused hour. Many plausible theories about the rebels' identity as there were friends consulted. One thought that they might be one of the self-defense groups organized by refugees from the Tzotzil Maya municipalities just north of San Cristobal.
Author(s): Jan Rus, Rosalva Ada Hernndez Castillo , Shannan L. Mattiace
Reviewed work(s): Source: Latin American Perspectives, Vol. 28, No. 2, The Indigenous People of Chiapas and the State in the Time of Zapatismo: Remaking Culture, Renegotiating Power (Mar., 2001), pp. 7-19 Published by: Sage Publications, Inc. Stable URL: http://www.jstor.org/stable/3184983 . Accessed: 10/01/2012 20:55 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org. Sage Publications, Inc. is collaborating with JSTOR to digitize, preserve and extend access to Latin American Perspectives. http://www.jstor.org Introduction by Jan Rus, Rosalva Aida Herndndez Castillo, and Shannan L Mattiace As news began filtering out of Mexico on January 1, 1994, that indigenous rebels had seized San Crist6bal and three other large towns in the southern state of Chiapas, researchers and activists who work in the state began calling each other. Did anyone know who the insurgents were or where they were from? Was the takeover a demonstration, a strike, or really an armed attack? What were the rebels' demands, and what did they plan to do next? Soon enough, Subcomandante Marcos and the Zapatistas would answer these questions for themselves.' But it is an indication of just how politically mobilized-and radicalized-Chiapas's indigenous people had become that during those first confused hours there were almost as many plausible theo- ries about the rebels' identity as there were friends consulted. One thought that they might be one of the self-defense groups organized by refugees from the Tzotzil Maya municipalities just north of San Cristobal. Over the preced- ing 20 years, thousands had been driven from these communities in reli- giously tinged struggles for control of local government, and confrontations had recently moved into the city. Another suggested that they might be mem- bers of the indigenous movement from Venustiano Carranza, a Tzotzil and mestizo town overlooking Chiapas's central valley. Through political influ- ence and an almost casual willingness to assassinate peasant leaders, Carranza's landowners had held onto their ranches for more than 30 years after the agrarian reform had "definitively" expropriated them, and a new cycle of demonstrations and reprisals had just begun. Still another thought that they might be one of the independent political organizations of Maya set- tlers from the Lacand6n jungle. When President Carlos Salinas had revoked agrarian reform in 1992 as part of Mexico's preparations for the North Amer- ican Free Trade Agreement (NAFTA), he had dashed such groups' hopes of Jan Rus is an anthropologist with inclinations toward history and a coordinating editor of Latin American Perspectives. Since 1985, he and his wife have collaborated with Tzotzil and Tzeltal Maya communities in the Chiapas highlands in publishing their own histories in their own lan- guages. Rosalva Aida Hernndez Castillo is a researcher at the Center for Research and Advanced Studies in Social Anthropology, Central, in Mexico City. Shannan L. Mattiace teaches political science at Allegheny College. The collective thanks them for their work in orga- nizing this issue. LATIN AMERICAN PERSPECTIVES, Issue 117, Vol. 28 No. 2, March 2001 7-19 ? 2001 Latin American Perspectives 7 8 LATIN AMERICAN PERSPECTIVES gaining title to their lands, and in response they had become increasingly mil- itant. And finally, a last thought that while they might be any of the above, they might also be members of coffee cooperatives, unable to repay their loans and in danger of losing their collective property as a result of the col- lapse of the world coffee market, or perhaps small corn farmers from the Central Valley-Indians and mestizos alike-who had been invading gov- ernment offices on and off for a decade to protest low prices and late payment for their harvests. In short, many who knew Chiapas well felt that the people in any one of several regions-and perhaps all of them-were on the point of rebelling.2 Taken together, their opinions indicate not only the depth of the crisis that had afflicted the state's mostly indigenous rural society for more than a genera- tion but the extent to which indigenous people themselves had for some time past been forging independent, often quite confrontational responses to that crisis. The sources and variety of these responses, the ways they have evolved in the seven years since 1994, and their implications for the future of politics in Chiapas and perhaps beyond are the themes of this special issue. A LITTLE HISTORY To understand the context that gave rise not only to the Zapatista move- ment but to the other expressions of indigenous activism explored below, we need to situate the present period historically. From a long-term perspective, Chiapas has been emerging over the past 30 years from a period of depen- dence on tropical, plantation agriculture that began in the late nineteenth cen- tury. Before that, the state was an isolated region in which the owners of large, underdeveloped estates made their incomes mostly from cattle, sugar, and grains that they produced with Indian labor conscripted from nearby villages. Trade in these products was mostly contained within the state or at most with immediately neighboring regions. The state's small cities also depended on Indians for their livelihood, collecting civil and religious taxes from them and recirculating agricultural and artisan products that indigenous people traded on highly unfavorable terms in the towns' markets. In sum, Chiapas was a closed, largely stagnant backwater. Suddenly, however, during the 1890s, Chiapas became one of the most profitable agricultural regions in Mexico. Over the next century, it was the nation's largest source of coffee, providing approximately 40 percent of the annual harvest-an amount equal by itself, before the oil boom of the 1970s, to 4 to 5 percent of the country's export income. It was also consistently one of the top 5 of 31 Mexican states in chocolate, sugar, bananas, and other Rus, Hemandez Castillo, & Mattiace / INTRODUCTION 9 tropical fruits, commercial corn and beans, and, at different periods, rubber, cotton, and rice. The story of how this transformation occurred is one of the state aiding pri- vate capital. During the 1880s and 1890s, on the crest of booming world mar- kets for tropical agricultural commodities, approximately one-third of Chiapas's surface area-the third most appropriate for tropical agriculture- was sold by the government in tracts of thousands of hectares at almost give- away prices. The purchasers were overwhelmingly foreign-especially Ger- mans and North Americans-and they quickly began to establish plantations. Among the first difficulties they encountered, however, was a labor shortage, and again the state stepped in. In fact, in all the Chiapas investment prospec- tuses of this period, land promoters and government agencies had advertised that among the state's valuable "resources" were its "plentiful, docile, hard- working, and underutilized" Indians. Now ways had to be discovered to get that population to work. Among the first measures tried were new taxes to force Indians into debt, widespread arrests of indigenous men at markets and their subsequent auction to labor contractors, and wage advances and simple debt itself. Soon, however, planters, labor contractors, and the government realized that as long as indigenous people had the capacity to feed themselves from their own lands they could avoid debt and even avoid coming to cities and markets. What was needed, then (and this was explicitly discussed in these terms at the time), was to reduce or eliminate native communities' landholdings. Accordingly, during the 20 years before the 1910 Revolution, most of the tropical lowlands that indigenous people had held at the begin- ning of the 1880s and almost half of the relatively less fertile land in the mountains was expropriated and sold.3 The measure was enormously successful: through the 1970s, almost a century later, the land poverty that was native peoples' legacy from the prerevolutionary period was still forcing them to seek work outside of their own territories. At the beginning of that decade, it can be estimated that some 80,000 indigenous men-out of a total of 100,000-were moving around the state each year from one harvest to another. Even the agrarian reform, which finally came to most of Indian Chiapas in the late 1930s, had failed to remedy this dependence. On the contrary, since over time the land returned to com- munities barely kept pace with population increases, the net effect of land reform was actually to keep indigenous people tied down where they were. They always had just enough land to make it hard for them to abandon their home communities altogether but not enough to let them be self-sufficient. Essentially, radical dispossession, followed by carefully rationed land reform, ensured for almost 100 years that Chiapas's indigenous communities 10 LATIN AMERICAN PERSPECTIVES would provide a regularly increasing labor supply to the state's steadily expanding agriculture (Stavenhagen, 1969; Wasserstrom, 1980; 1983). None of this was achieved easily, of course. From the late nineteenth cen- tury on, with less than a decade out for the revolution, the state in Chiapas used its various police forces and occasionally the army to compel indige- nous people to comply with the planters' new order. In addition, landowners and labor contractors, in some regions right up to the present, have had their own militarized forces to protect fence lines, collect debts, and round up recalcitrant workers. Indigenous communities resisted where and when they could in ways that went from dressing young boys as girls to avoid labor con- scription tojoining armed rebellions.4 Most of all, however, day-to-day resis- tance was accomplished by fiercely defending the solidarity of local commu- nities in the face of external authority. A COMPARATIVE ETHNOGRAPHY OF EXPLOITATION If Chiapas's indigenous people never stopped struggling to limit the power exercised over them by landowners, labor contractors, and the state, it is nevertheless true that a century of plantation agriculture left its mark on all of them. Over time, the interplay between their resistance and their place in Chiapas's division of labor shaped the communities themselves. The large populations of Tzotzil and Tzeltal Mayas in the central highlands, for instance, who tended to live far from the places in which native labor was employed, were enrolled in the plantation economy from the late nineteenth century on primarily as seasonal, migrant workers. Because of judicious expropriation of their "excess" lands during the decades immediately preced- ing the revolution, they had been forced to depend on such part-time, outside labor to supplement the food they could grow on their remaining property. In effect, their communities became "homelands" in the South African sense: spaces in which native workers reproduced themselves but where the lack of resources left them little choice but to participate in the migratory stream as sharecroppers and contract workers. By the end of the plantation period, most highland Tzotzil and Tzeltal Mayas remained tied to "closed, corpo- rate communities" of several thousand members in which the state governed indirectly through "traditional" governments and religious systems inher- ited from the colony. (Christine Eber's article below is based on such a community.) In the northern valleys and foothills bordering the Lacand6n jungle, in contrast, the boom of the late nineteenth and early twentieth centuries had led to almost complete expropriation of native lands in order to transform them Rus, Hernindez Castillo, & Mattiace / INTRODUCTION 11 into plantations. Thereafter, the better part of the region's Tzeltal, Tzotzil, and Ch'ol people had been forced to become acasillados, in effect entailed serfs, on their own ancestral property. Much more captive populations than the communities of the highlands, these people lived in plantation quarters or villages of at most several dozen families and were watched over directly by estate managers and armed guards. Nevertheless, some of the local popula- tion remained free, and some core community structures also survived. Con- sequently, people even on the plantations were able to maintain contact and identify with their local communities. (X6chitl Leyva Solano's article, although focused on the period since 1994, is about descendants of such people.) Finally, in the relatively less densely populated Tojolabal and Mam regions of eastern and southern Chiapas, by the early twentieth century the civil-religious community structures inherited from the colonial period no longer existed at all.5 As Shannan Mattiace tells us below, in the rich cattle and grain-growing region inhabited by the Tojolabals, such communal insti- tutions had been erased by a confiscation of native land that was already largely complete by the middle of the nineteenth century, 50 years before the process began among the northern Tzotzils, Tzeltals, and Ch'ols. As a result, the Tojolabals tended to identify with their finca villages. They did gather for regional fiestas, but the community itself was deterritorialized. The Mams of the southern Sierra described by Rosalva Aida Hernandez Castillo in this issue, meanwhile, had been resettled around the turn of the twentieth century in the mountains behind southern Chiapas's rich coffee plantations, for which they provided much of the year-round wage labor. Possessing little land of their own and subject to control by labor contractors and landlords, in the decades after the revolution the Mams discreetly created new kinds of communal structure for themselves more or less out of sight of the state.6 THE END OF THE PLANTATIONS The historical period characterized by the relatively stable relationship among indigenous people, the agricultural economy, and the state described above finally began to change in the late 1960s or early 1970s and by the early 1980s was clearly over. In retrospect, it appears that the first stage in this shift was triggered by a decline in the profitability of agriculture. Stagnant or fall- ing commodity prices, rising costs of fertilizer and fuel, scarce and expensive credit for farming, unfavorable exchange rates for exporters-as the 1970s went on, the cumulative impact of these conditions led large landowners to stop investing in their land and scale back production. Indeed, many began to 12 LATIN AMERICAN PERSPECTIVES pull out of agriculture altogether and either sold their land or converted it to cattle raising. (Even as other products were slumping during the 1970s, Chiapas's herd doubled from 2 to 4 million.) Finally, by the 1990s, most large landowners had abandoned the countryside altogether, to be replaced by small property owners and ejidatarios, or communal holders. While these new farmers did begin slowly to increase production again in the late 1980s, they did not need as much hired labor as the plantations they replaced. The effect of all these changes was that demand for agricultural laborers probably reached its peak in the early to mid-1970s and then declined through most of the 1980s before creeping back to former levels at the end of that decade. As of the mid-1990s, it appeared to be almost exactly what it had been 20 years earlier.7 Meanwhile, however, over these same 20 years, indigenous Chiapas was experiencing a population explosion. From approximately 100,000 indige- nous men who needed to work to feed their families in 1970, the number had more than doubled to over 200,000 by 1990. On top of this, however, begin- ning in the early 1980s, some 200,000 Guatemalan Mayas-as many as 40,000 of them adult men-had taken refuge in the state. People accustomed to doing exactly the same kind of agricultural labor as Chiapas's Indians, the Guatemalans were even more desperate and soon became the workers of choice in, for instance, the southern coffee-producing region. To the extent that such things can be calculated (no government has ever kept track of the employment of indigenous people in Chiapas), what this all meant was that, having employed perhaps 80 percent of the state's indigenous workers in 1970, Chiapas's agriculture needed only approximately 40 percent of them by 1990, and those had to compete with Guatemalan refugees for the jobs. Essentially, Chiapas's indigenous peoples, who for almost a century had been maneuvered into relying on seasonal, often migratory agricultural labor to maintain themselves, suddenly found that the agricultural economy did not need them. The search for ways to survive these rapid changes has occupied the ener- gies of almost two generations now. Taking just the economic responses first, perhaps the most famous has been the establishment of new agricultural colo- nies in the Lacand6n jungle. Beginning in the 1960s and gathering force in the 1970s and 1980s, tens of thousands of indigenous people from all of Chiapas's regions made this move, and by the 1990s there were more than 200,000 of them occupying more than 1,000 new communities (see Leyva Solano and Hernmndez Castillo, in this issue). Starting a few years later, tens of thousands more migrated to Chiapas's cities, where they found work as laborers and in various kinds of petty commerce. Before the 1970s, there were practically no urban Indians in Chiapas. By the second half of the Rus, Hernmndez Castillo, & Mattiace / INTRODUCTION 13 1990s, there were perhaps 120,000 speakers of Maya languages settled on the outskirts of San Crist6bal, Tuxtla Gutierrez, Ocosingo, and Palenque. As in the jungle, the new urban dwellers tended to form coherent, self-governing, ethnically indigenous colonias. Another, less visible economic response has been the development of new productive activities within the restricted terri- tories indigenous people already controlled. Artisan production, flower, fruit, and vegetable growing, and intensified food production using chemi- cals are some of the alternatives that have been tried. Finally, throughout indigenous Chiapas there has been an increase in the distances people are willing to migrate to find work. By the late 1970s, these peregrinations had begun for the first time to pass the borders of Chiapas, reaching construction sites in Cancun and on the Gulf Coast. By the late 1990s, they had extended to the United States, where perhaps 15,000 indigenous people from Chiapas-a number that is growing every day-are now picking vegetables in the South- east and plucking chickens in the Midwest.8 In short, in barely 30 years, the economic foundation of Chiapas's indige- nous communities through most of the past century has been swept away. In response, indigenous people have been breaking out of the old, carefully managed labor-camp communities to find new ways of making a living and even new places to live. Significantly, however, when they talk about these years, they stress not the material changes but the new political self-con- sciousness and sense of ethnic identity that have come from confronting the crisis on their own and finding their own solutions. Lately, it has become common to refer to the entire period as the time of "awakening." The papers in this collection, while grounded in the economics and history of indigenous Chiapas, are about the sources, workings, and implications of this new politics of self-determination (see Figure 1). POWER AND CULTURE, CULTURE AND POWER The most spectacular example of Chiapas's new indigenous politics is of course the regional society behind the Zapatista movement itself. X6chitl Leyva Solano describes the way the indigenous migrants from other regions who founded small, isolated colonias in the Cafiadas region of the Lacand6n jungle during the 1970s and 1980s, left to themselves, organized an egalitar- ian, democratic regional confederation-virtually a Maya state (Leyva and Ascencio, 1996). Bringing her account up to the present, she writes that since the rebellion in 1994, however, and particularly since the onset of the political and military stalemate in 1996, divisions have begun to appear. Some of these have been deliberately induced by the government, army, and paramilitary 14 LATIN AMERICAN PERSPECTIVES Figure 1: Chiapas, Showing the Regions Covered in This Issue groups. Ironically, however, others have been caused by international sup- porters of the Ejercito Zapatista de Liberaci6n Nacional (Zapatista National Liberation Army-EZLN). The problem, Leyva argues, is that "pluralism," which Westerners see as beneficial and encourage, is experienced by many indigenous people as divisive. Fearing that outsiders, friends almost as much Rus, Hemrndez Castillo, & Mattiace / INTRODUCTION 15 as enemies, are undermining their consensus-based politics, the colonists have recently taken measures to reassert control of their own organization and territory. From the Lacandon jungle we move to a cluster of pro-Zapatista hamlets in the central highlands municipality of Chenalh6. According to Christine Eber, in 1994, in reaction to what they considered the corrupt rule of their region by minions of the ruling party, the Partido Revolucionario Institucional (Institutional Revolutionary party-PRI), local people declared themselves "support bases" of the Zapatistas. Soon thereafter, they pro- claimed an autonomous municipality independent of state and federal con- trol.9 Eber traces the struggle for local economic improvement and self-deter- mination that lay behind these extraordinary decisions from the inside, as it unfolded for community members themselves over the course of more than a decade of collective decision making. In the last section, she describes the community's resistance to the low-intensity warfare unleashed against it since 1996, including its reaction to the December 1997 massacre in the neighboring hamlet of Acteal. Compared with the extremely focused, localized communities of Chenalho and the central highlands, the Tojolabals of eastern Chiapas seem not to belong to communities at all. According to the political scientist Shannan Mattiace, having been dispersed as laborers on cattle and grain ranches in the mid-nineteenth century, they do not identify with a particular Tojolabal "place." Consequently, they have little interest in the self-govern- ment of small units like the hamlets of Chenalh6. However, the necessity of forging regionwide alliances to fight for political rights and agrarian reform land led them decades ago to begin experiencing themselves as a single "peo- ple." In recent years, as corporate communities elsewhere have begun to break down as a result of migration and urbanization, the well-established pan-Tojolabal movement has become a model for other regional movements and even for the idea of pan-Maya and pan-Indian identities and politics in general.'? Long viewed by many Mexicans as "Guatemalans," the Mams of Chiapas's southern Sierra were from the 1930s on forced to lead a double life. Publicly, they pretended to conform to Mexican national norms, while pri- vately, inside their churches and communities, they continued to practice Mam identity. Since the 1970s, according to the anthropologist Rosalva Aida Hernandez Castillo, they have used government programs that were sup- posed to encourage their assimilation to increase their rights and resources, co-opting the very agencies that thought they were co-opting the Mams. Hernandez Castillo argues that following the Zapatista uprising the diverse Mam organizations and communities that had emerged from these earlier 16 LATIN AMERICAN PERSPECTIVES periods were positioned to react differently. Some became radicalized, others took advantage of the government's sudden need for indigenous allies to secure large government grants and loans, and still others rejected entangle- ments with either the EZLN or the government and retreated into a kind of religious isolationism (see Hernindez Castillo, 2001). Finally, a more general perspective on indigenous rights is provided by Gustavo Esteva. From his positions as an adviser to the Zapatistas at the peace talks in Chiapas and a member of the commission that wrote indige- nous autonomy into the constitution of the neighboring state of Oaxaca, Esteva has had a privileged view of the process of redefining the rights and place of indigenous people. Given the diversity of Mexico's indigenous groups, he argues, it is not reasonable to expect that there be just one formula for their internal organization or relationship to the state. What is indispens- able, however, is that indigenous peoples status as peoples with their own lan- guages, cultures, and forms of government be respected, and with it their right to self-determination within the constraints of membership in a plural whole. At this point in Mexico's history, he concludes, "tolerance" of indige- nous people, with its implication of letting them exist but paying no attention to them-leaving them alone-is not enough. What is called for is the active embrace of "hospitality." The articles that follow plus five more will soon appear in book form as part of Latin American Perspectives' new series of readers to be published by Rowman and Littlefield. The same collection will appear simultaneously in Spanish in Mexico, jointly sponsored by the Centro de Investigaciones y Estudios Superiores en Antropologfa Social (CIESAS) and the International Work Group on Indigenous Affairs (IWGIA). All three publications grew out of a pair of linked panels sponsored by Latin American Perspectives at the 1997 meetings of the Latin American Studies Association in Guadalajara. In addition to those whose papers are included here, the other members of the panels were Andres Aubry, Araceli Burguete, George Collier, Andres Medina, Gaspar Morquecho, Jan Rus, and Abelardo Torres. We are grateful to Reid Reading and the LASA Travel Fund for the support that helped make these panels possible. Finally, we thank all the members of the LAP collective who read and commented on the articles and especially Ron Chilcote, Enrique Ochoa, Richard Stahler-Sholk, and Heather Williams. NOTES 1. The existence of the EZLN was not, of course, a secret to those who lived and worked in the Lacand6n jungle. In addition to indigenous people themselves, missionaries and political Rus, Hermindez Castillo, & Mattiace / INTRODUCTION 17 activists knew of or suspected its existence from the late 1980s on (see Harvey, 1998; Legorreta Diaz, 1998). There were, in addition, some very explicit stories in the national press through the summer and fall of 1993 (e.g., "En Chiapas descubren un campo de entrenamiento de grupos armados," Proceso, August 23, 1993; "Hay guerrilleros en Chiapas desde hace ocho afios: grupos radicales infiltraron a la Iglesia y a las comunidades," Proceso, September 13, 1993). 2. For the background of the rebellion in the political history of Chiapas's indigenous peo- ples, see, in addition to Harvey (1998) and Legorreta Dfaz (1998), Collier (1999), Leyva and Ascencio (1996), and Womack (1999). For treatments focused more on the EZLN itself, see Ross (1994), Tello Diaz (2000), and Le Bot (1997). Finally, for a review of the literature avail- able in English, see the essay by Mark T. Berger in this issue. 3. For a comprehensive history of the late nineteenth century, see Benjamin (1989). 4. During the twentieth century, in the highlands near San Crist6bal alone, these included, before the Zapatista movement, the Pajarito Rebellion (1910-1911), the Revolution (1914-1919), the armed takeover of agrarian reform lands (1938-1939), and armed resistance to alcohol taxes (1949-1954). 5. Assuming-conservatively-a 25 percent increase in the 1990 populations of Chiapas's main Maya linguistic groups, their numbers in 2000 would be approximately the following: Tzeltals, 460,000; Tzotzils, 405,000; Ch'ols, 205,000; Tojolabals, 65,000; and Mams, 14,000. Indigenous populations increased from 40 to 50 percent per decade between 1960 and 1990. Pre- liminary results of the 2000 census indicate a lower rate. 6. For descriptions of the internal organizations of each of these kinds of communities, see Rus (1994) and Collier (1999), Toledo (1996) and Alejos (1994), Ruz (1986), and Hernmndez Castillo (2001). 7. On the impact of these economic and demographic changes, see Collier (1999) and Rus (1995). 8. Although less spectacular than the moves to the jungle or cities, all of these new adapta- tions have profound implications for the internal life of the "old" communities, affecting gender relations, internal stratification, the formation of local political factions, and eventually perhaps emigration (see, e.g., Cancian, 1992; Rosenbaum, 1993; Gossen, 1989). 9. For more on the movement in Chenalh6, see Eber (1995; 1998) and Hernmndez Castillo et al. (1998). 10. For more on Tojolabal regional autonomy see Burguete (1999). REFERENCES Alejos, Jose 1994 Mosojantel: Etnografia del discurso agrarista entre los Ch'oles de Chiapas, Mexico. Mexico City: Universidad Nacional Aut6noma de M6xico. Benjamin, Thomas 1989 A Rich Land, A Poor People: Politics and Society in Moder Chiapas. Albuquerque: University of New Mexico Press. Burguete, Aracely (ed.) 1999 Mexico: Experiencias de autonomia indigena. Copenhagen: International Work Group on Indigenous Affairs. Cancian, Frank 1992 The Decline of Community in Zinacantdn: Economy, Public Life, and Social Stratifica- tion, 1960-1987. Stanford, CA: Stanford University Press. 18 LATIN AMERICAN PERSPECTIVES Collier, George A., with Elizabeth Quaratiello 1999 Basta! Land and the Zapatista Rebellion in Chiapas. 2d edition. Oakland, CA: Food First Books. Eber, Christine 1995 Women and Alcohol in a Highland Maya Town. Austin: University of Texas Press. 1998 " 'Seeking our own food': indigenous women's power and autonomy in San Pedro, Chenalh6, Chiapas (1980-1998)." Latin American Perspectives 26 (3): 6-36. Gossen, Gary H. 1989 "Life, death, and apotheosis of a Chamula Protestant leader," pp. 217-229 in G. H. Gossen and V. R. Bricker (eds.), Ethnographic Encounters in Southern Mesoamerica. Albany: State University of New York Press. Harvey, Neil 1998 The Chiapas Rebellion: The Struggle for Land and Democracy. Durham, NC: Duke University Press. Hernmndez Castillo, Rosalva Aida 2001 Histories and Stories from Chiapas: Border Identities in Southern Mexico. Austin: University of Texas Press. Hernmndez Castillo, Rosalva Aida et al. 1998 La otra palabra: Mujeres y violencia en Chiapas antes y despues de Acteal. Mexico City: CIESAS/COLEM/CIAM. Le Bot, Yvon 1997 Subcomandante Marcos: El sueno zapatista. Barcelona: Plaza y Janes Editores. Legorreta Dfaz, Maria del Carmen 1998 Religi6n, politica y guerrilla en las caiadas de la selva lacandona. Mexico City: Ediciones Cal y Arena. Leyva, X6chitl and Gabriel Ascencio 1996 Lacandonia alfilo del agua. Mexico City: Fondo de Cultura Econ6mica. Rosenbaum, Brenda P. 1993 With Our Heads Bowed: The Dynamics of Gender in a Maya Community. Albany: State University of New York Press. Ross, John 1994 Rebellion from the Roots: Indian Uprising in Chiapas. Monroe, ME: Common Cour- age Press. Rus, Jan 1994 "The 'Comunidad Revolucionaria Institucional:' the subversion of native government in highland Chiapas, 1936-1968," pp. 265-300 in Gilbert Joseph and Daniel Nugent (eds.), Everyday Forms of State Formation: Revolution and the Negotiation of Rule in Modern Mex- ico. Durham, NC: Duke University Press. 1995 "Local adaptation to global change: the reordering of native society in highland Chiapas, 1974-1994." Revista Europea de Estudios Latinoamericanos y del Caribe/Euro- pean Review of Latin American and Caribbean Studies 58: 82-91. Ruz, Mario Humberto 1986 Los legitimos hombres: Aproximacion antropoldgica al grupo tojolabal (4 vols). Mex- ico City: Universidad Nacional Aut6noma de Mexico. Stavenhagen, Rodolfo 1969 Las clases sociales en las sociedades agrarias. Mexico City: Siglo XXI. Tello Dfaz, Carlos 2000 La rebeli6n de las Caiadas: Origen y ascenso del EZLN. 2d edition. Mexico City: Ediciones Cal y Arena. Rus, Hemandez Castillo, & Mattiace / INTRODUCTION 19 Toledo, Sonia 1996 Historia del movimiento indigena en Simojovel, 1970-1989. Tuxtla Gutierrez, Chiapas: Universidad Aut6noma de Chiapas. Wasserstrom, Robert W. 1980 Ingreso y trabajo rural en los Altos de Chiapas. San Crist6bal, Chiapas: Centro de Investigaciones Ecol6gicas del Sureste. 1983 Class and Society in Central Chiapas. Berkeley and Los Angeles: University of Cali- fornia Press. Womack, John (ed.) 1999 Rebellion in Chiapas: An Historical Reader. New York: Free Press.