Name: ______

Introduction to the Zapatistas

Context: The Zapatistas of Chiapas

In the southernmost corner of Mexico, there is a beautiful and extraordinary place that is called Chiapas. One of Mexico’s 31 states, Chiapas is probably the greenest of them all, with lush vegetation and stunning landscapes over 74,415 square kilometers of land, and the most biodiversity of any state.Agriculture is the most common form of work, with crops such as coffee, corn, beans, sugar, and cattle ranches being the most common.

Within this beautiful state live diverse people, including at least 56 distinct linguistic groups. The largest major indigenous groups are the Tzotzils, Tzeltals, Ch’ol, and Zoques. Many of these groups are descendants of the Maya and Mokaya civilizations; Chiapas has been inhabited since 7000 BC. Indigenous groups have kept their culture, traditions, and languages alive despite the many threats from outside of their communities. As is true for much of Latin America, the indigenous people of Chiapas have suffered oppression, injustice, racism and marginalization as a result of colonialism. After Spain left, and colonialism ended, colonial landowning patterns continued, with a small number of rich people controlling much of the farmable land, with Indigenous populations working near-slavery conditions. Due to the fact that much of Chiapas is jungle and dense forest, many groups remained isolated from Spanish influence and development. Over time, much of the forest has been cleared for cattle ranches, and the majority of land is owned by few families and companies, yet worked by indigenous peoples for poor wages. Over time, poverty increased, while access to basic services like running water, and schools, decreased.

The indigenous groups have consistently resisted and rebelled against Spanish and Mexican efforts to control and oppress them, particularly in regards to their rights to keep their land, religion and culture. Rebellions broke out in towns, and people have migrated to find work and forcibly took over farms and land owned by wealthy landowners. After the Mexican, Revolution, some land was returned to indigenous groups, to form ejidos, or communal land that was farmed together. Yet, over time, this land was taken back by larger companies and many indigenous were forced to migrate to find work, food and better living conditions. In the 1960’s and 70’s, groups began to more aggressive take over land and town halls in protest of injustice. In 1974, Samuel Ruiz, the Catholic bishop of the Diocese of Chiapas- organized a state wide "Indian Congress" with representatives from the Tzeltal, Tzotzil, Tojolabal and Ch'ol peoples from 327 communities. They organized together to demand more political, economic and social rights. People want basic things like jobs, land, schools, hospitals, electricity and running water, as well as more power and voice in their governments. This became the beginning of the Zapatista Movement. In 1983, the group formed and began working for indigenous rights and land reform.

Important statistics about Chiapas in 1994:

  • Approximately 70% of people live in poverty, with some regions with large Indigenous populations soaring to 90%
  • 19% of the work-force of 1.12 million in Chiapas is without any income; another 40% earn less than the federally mandated minimum wage of $3.33 per day
  • Chiapas produces 55% of Mexico's hydroelectric energy, 20% of the nation's electricity, yet 7 out of 10 homes are without electricity.
  • In 1990, only 58.4% of the households in Chiapas had running water
  • 1/3 of the population is without any access to health care.
  • 80% of the children suffer from malnutrition; on average 1,500 deaths occur each year from curable diseases.
  • Until the early 1980s, Indians were not allowed on the sidewalks of the major city San Cristobel de Las Casas.
  • Sixty percent of school-age children were unable to attend school and the illiteracy level is 30%. In some communities, the adult illiteracy rate is 60%.
  • While across Mexico 7.5% people speak an Indian language, in Chiapas this figure stands at 26.4%; moreover, between 30-40% of the Indians don't speak Spanish at all. Mexican schools teach in Spanish only.
  • The bishop of San Cristobal, Samuel Ruiz, has estimated that in 1993 alone 15,000 Indians died of hunger, disease, and violence.

1) What injustices existed in Chiapas?

2) In what ways is the situation in Chiapas similar to other contexts of injustice we have studied?---consider Nigeria, India, South Africa, the U.S

Strategy #1: Violent Rebellion: Enough is enough!

In 1994, a guerrilla group came down from the Lacondan jungle of Chiapas and announced the beginning of a revolution: the Zapatista revolution. They demanded better rights for the indigenous population, in terms of work, land, health, education, dignity, and respect. Especially, they demanded the land reform of the 1917 Mexican Constitution that promised the return of indigenous lands to the indigenous people, greater autonomy for their communities, and greater benefit from their own natural resources. They were tired of the way they had been treated by society and by the Mexican government and their message to them was: Basta! ‘Enough is enough.’

To show their power, the Zapatistas took over six towns by force, including the town of San Cristobal de las Casas. They had about 3,000 fighters, and barely had enough guns and machetes to arm everyone. They ransacked town halls and burned land deeds. They destroyed 10 government offices, freeing 179 prisoners then attacking an army garrison. In one town they shot down an army helicopter, and torched the town hall before quietly slipping back into the jungle. The timing for the international “audience” was crucial, coinciding with the controversial introduction of the North American Free Trade Agreement. People were paying extra attention to Mexico. It didn’t take long for the Mexican government to fight back. On January 4th, ten towns near San Cristobal were bombed by the Mexican military, killing 400 people. Firefight lasts for 12 days, killing 145 people. However, the Zapatistas already had gained a great deal of support.

  1. What strategies did the Zapatistas use here, to gain power?
  1. What are the benefits of those strategies?

  1. What are the risks and drawbacks?
  1. Given the context, do you think these strategies were wise choice?
  1. What were the effects of these actions?

Strategy #2: Non-Violence: Protest, Negotiation

In the days after the rebellion, some 100,000 people gathered to protest in Mexico City, yelling, "we are all Zapatistas". The Mexican army, apparently caught off-guard by the fighting, countered soon after New Year's Day, pushing the rebels out of the towns they had seized. However, because the Zapatistas were able to gain so many supporters and allies across the world, and the world was watching, the government decided to end their use of violence in response to the Zapatistas. "Without that broader popular support, the government would have destroyed them in the most violent way," says Blanche Petrich, a journalist with La Jornada newspaper.

The Zapatistas invited a delegation of 6,000 people from all over Mexico to meet at the National Democratic Convention, in rebel territory in order to form a political branch of their movement. At this time, the Mexican government is in a chaotic state, both economically, but also due to their handling of the Zapatistas, several high-ranking officials resign.

The Zapatistas take over more land, occupying more than 1/3 of the state of Chiapas, and declare these areas 38 autonomous Zapatista towns. In response, the Mexican military again invaded Zapatista territory, forcing more people to flee towns for the mountainous jungle. The military maintained a large army in Chiapas during this period continuing to harass the indigenous population- including well-documented rapes and killings. In addition, a paramilitary group-a military group separate from the Mexican government, but funded and supported by the government, begins to harass Zapatistas. The purpose of this army was to intimidate the Zapatistas to make sure they didn’t rise up again.

Peace negotiations followed a ceasefire. The group pressed for indigenous autonomy over traditional territories, and better access to health, education, justice, democracy and land. The Catholic Church mediated the peace talks between the Zapatistas and the government.

With much celebration and relief, the Mexican government and the Zapatistas signed the San Andres Accords in 1996, however the peace talks break down because the government does not implement the agreements.

They pretended they would enforce them, but they really did nothing. The Mexican Congressional Peace Commission drafts an indigenous rights law that gives indigenous more control over local governments and resources, yet it does not pass. In a town called Acteal, in Chiapas, a paramilitary group massacres 45 Zapatista supporters, mostly women and children, in one of the most brutal killings in recent Mexican history. Low-level warfare continues in Chiapas, as Mexican military invades towns, arrests suspected Zapatistas, and forces human rights observers to leave Chiapas. The Zapatistas organized protests across Chiapas, and in Mexico City, in response to continued government repression.

  1. What strategies did the Zapatistas use here, to gain power?
  1. What are the benefits of those strategies?
  1. What are the risks and drawbacks?

Strategy #3: Provide a Better Alternative

Caracoles: Zapatistas Make Their Own Government

In 2003, the Zapatistas took matters into their own hands and established their own autonomous—or self-governing, communities in parts of Chiapas. Within these communities, they set up schools for the children, healthcare clinics, irrigation systems and even their own local governments, where members of the community could take turns in the official decision making of their home town. Their local governing boards care called “Juntas” (gatherings) and the towns are called “Caracoles” (sea-shells). The symbol of the caracol comes from Mayan culture—the places in communities where people would meet up to make decisions were called caracoles. They also call their government “Good Government”, to contrast with the “bad government” that is the corrupt Mexican government. Zapatista communities are entirely autonomous, meaning they produce and grow all of their food, make all of their clothes and household goods, grow medicines, and buy goods only from Zapatista markets, thus they do not participate in the Mexican capitalist economy.

The Caracoles are cooperative, truly democratic villages, totally run by the Zapatistas. As one town member said, “Collective work is the motor of the process. Everything from farming, schools, crafts and politics are down collectively—together as a group process. ”Women are given equal respect to men, and everyone has an opportunity to work and to eat, not just a few rich people. Both men and women do all work and care. When there is a disagreement, the Zapatistas have their own courts, where the trial is held in the local languages, rather than Spanish, which few people speak. Because of the fairness of the Zapatista justice system, they are gaining a good reputation in many parts of Chiapas. When a conflict arises between a Zapatista and a resident of another area, both people will often agree to go to the Zapatista court because they know that it is fair. “This an example of how to rule without discrimination," says Alvarez.

  1. What strategies did the Zapatistas use here, to gain power?
  1. What are the benefits of those strategies?
  1. What are the risks and drawbacks?
  1. Given the context, do you think these strategies were wise choice?

Strategy 4: Imagery & Iconography

a. Who is in charge of the Zapatistas?

The Zapatistas are led by a group of people, not an individual. They believe that it is important that many people work together to make decision. They also believe that women and men are equal. This is very rare for an army or movement, which are often only controlled by men. They call the main leaders “comandantes” (commander) and under that “subcomandantes”. (subcommander).

Little is known about Comendante Ramona, who was born in a Tzotzil Maya community in 1959, but she is one of the most important leaders of the movement. Toting a gun and wearing a ski mask and traditional clothing, she led a company of soldiers in the takeover of San Cristobal Comendante Ramona also was one of the authors of the Revolutionary Women’s Law. This set of 10 rules includes rights for women to be educated and work, to receive fair wages, and to be free from violence. Later, Ramona helped found the National Indigenous Council. She became a symbol of equality and dignity in the fight for indigenous women’s rights.

Subcomandante Marcos is the most famous of the Zapatista leaders. Little is known about Marcos, as he does not discuss his identity or life much. It is thought he comes from a middle-class family in Tamaulipas, Mexico, and later studies philosophy in Mexico City. There, he became radically political. Years later, he traveled to the Lacondan jungles of Chiapas, to try to convince the peasants to organize a revolution against the Mexican government. His image has become iconic—he is always seen smoking a pipe, wearing a ski mask, and military gear, and brandishing a gun with a Revolutionary War-era bullet vest that does not match the model of his gun. The name, “Zapatista” comes from Emeliano Zapata, the peasant leader during the Revolutionary war who fought for land reform.

b. What do the Zapatistas wear?

The Zapatistas wear traditional indigenous clothing to show their pride in their distinct cultures, as well as their resistance to European and American cultural influence. They also wear ski masks and bandanas to protect their identities and to show that they are angry at the way things are—it is a recognizable symbol of rebellion and resistance. In addition, the ski masks also add mystery and curiosity to them, which has increased the number of newspapers who cover their stories.

Marcos has given the following reasons as to why he, and other Zapatistas wear the masks:

““The main reason is that we have to be careful that nobody tries to be the main leader. The masks are meant to prevent this from happening.”

“I will take off my ski mask when Mexican society takes off its own mask, the one it uses to cover up the real Mexico…. And once they [Mexicans] have seen the real Mexico—as we have seen it—they will be more determined to change it.”

In addition, Marcos and the Zapatistas take elements of their iconography from Revolutionary leaders like Emiliano Zapata, Che Guevara, as well as pop-culture Heros like Zorro, and Mexican Lucha Libre. In Chiapas, one can find Zapatista dolls, posters, t-shirts and other items, which increase awareness and popularity of the Zapatistas and also raises much needed money for their cause.

c. Gaining Allies

From the beginning of their movement, it has been very important to gain international support for their cause. In the summer of 1994, the Zapatistas held the National Democratic Convention, inviting Mexicans to dialogue, and a year later, in 1995; they invited people from all over the world to dialogue and vote at the “consulta.” Over 1 million people voted on what they thought the Zapatista demands should be. Based on their votes, they decided on6 themes: Indigenous Rights and Culture; Democracy and Justice Welfare and Development; Reconciliation in Chiapas; Rights of Women in Chiapas; and, finally, the Cessation of Hostilities. In July and August of 1996, thousands of people from all over the world came to Chiapas for the first “encuentro”-or meeting, and the “Schools for Chiapas” is born. Many journalists documented the meeting, and since then numerous international meetings have been held. Also, across the world, protests continue to show support for the Zapatistas.

The Zapatistas successfully used the Internet, as well as the media to gain allies and support. All communications, speeches and declarations that they Zapatistas made were published online for the world to read. "They had a lot of imagination and successfully used the Internet and new communications technology," says a professor named Flores. The Zapatista’s use of the media, the Internet and gaining allies across the world helped their movement gain force and respect. Additionally, the Zapatistas wanted "to listen and learn about everyone’s struggles,” which shows their focus on creating a just and democratic movement. Finally, they want to create what they call "a world where many worlds fit", which means a world where people can be different and live in peace. Many people, in Mexico and around the world, were inspired by these Zapatista ideas. The Zapatistas have also entered popular culture thanks in part to the support it has received from bands such as Rage Against the Machine, Anti-Flag, Dead Prez, Immortal Technique, and Manu Chao. Several books and movies have also been made about the Zapatistas.