By Shannon Speed, R. Aida Hernandez Castillo, Lynn M. Stephen
Yielding pivotal new views at the indigenous ladies of Mexico, "Dissident girls: Gender and Cultural Politics in Chiapas" offers a various choice of voices exploring the human rights and gender matters that won overseas consciousness after the 1st public visual appeal of the Zapatista nationwide Liberation military (EZLN) in 1994. Drawing from reports on themes starting from the way of life of Zapatista ladies to the impression of transnational indigenous ladies in tipping geopolitical scales, the individuals discover either the private and international implications of indigenous women's activism. The Zapatista stream and the Women's progressive legislation, a constitution that got here to have great symbolic significance for millions of indigenous ladies, created the potential of renegotiating gender roles in Zapatista groups. Drawing at the unique examine of students with long term box adventure in a number Mayan groups in Chiapas and that includes numerous key records written by way of indigenous ladies articulating their imaginative and prescient, "Dissident ladies" brings clean perception to the innovative crossroads at which Chiapas stands - and to the global implications of this financial and political microcosm.
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Additional resources for Dissident Women: Gender and Cultural Politics in Chiapas (Louann Atkins Temple Women & Culture Series)
Sample text
We want our customs to be respected, those customs that the community deems are good for women, men, and children alike. We want to take part in the making of laws that take women and indigenous people into account, and which respect our rights. We want to organize more gatherings to reflect together on Article 4 of the Constitution of Mexico, and on other laws, so that indigenous peoples, both men and women, are able to make the law according to our own understanding. With courage and determination we offer this document with our ideas and our proposals to end the mistreatment and injustice suffered by women.
They take up our time. They threaten us. They really do make life hard for the women. We don’t like their being here. We don’t need them, because we know how to take care of ourselves. We are all fighting together, all of Mexico, not just in Chiapas, not just in these communities. We want national and international civil society to help us. We are calling on everyone, because that’s the most important thing. We have hope that there’s going to be a solution, that it’s not going to be like this all the time.
These dynamics reflect other transformations that are taking place in indigenous communities: economic change linked to free trade, widespread migration, and experience acquired through organizing that has been gestating since the 1970s. Mayan women have become important political actors in a regional and national indigenous movement, no longer simply accompanying their fathers, spouses, and sons but adding to community demands their own claims as indigenous women and struggling to change the elements of their “traditions” that exclude and oppress them.