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Boston University. University Professors Program Senior theses. / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / 2031-01-02

Dissertação (mestrado)—Universidade de Brasília, Instituto de Ciências Sociais, Departamento de Antropologia, Programa de Pós-graduação em Antropologia Social, 2009. / Submitted by Allan Wanick Motta (allan_wanick@hotmail.com) on 2010-06-18T17:36:26Z No. of bitstreams: 1 2009_JuniaMarusiaTdeLima.pdf: 802512 bytes, checksum: 806794fa723865d521098d83cdbb9de7 (MD5) / Approved for entry into archive by Daniel Ribeiro(daniel@bce.unb.br) on 2010-06-18T21:59:48Z (GMT) No. of bitstreams: 1 2009_JuniaMarusiaTdeLima.pdf: 802512 bytes, checksum: 806794fa723865d521098d83cdbb9de7 (MD5) / Made available in DSpace on 2010-06-18T21:59:48Z (GMT). No. of bitstreams: 1 2009_JuniaMarusiaTdeLima.pdf: 802512 bytes, checksum: 806794fa723865d521098d83cdbb9de7 (MD5) Previous issue date: 2009 / O propósito desta dissertação é realizar uma etnografia dos discursos zapatistas escritos e tornados públicos entre os anos de 1994 e 2005. O Movimento Zapatista é formado por majoritariamente indígenas Maias da Selva Lacandona, que fica no estado de Chiapas, sudeste do México. Este movimento eclodiu em 1994 com a ocupação de cerca de dois mil indígenas em sete cidades de Chiapas. Sua repercussão teve grandes proporções a partir de seus discursos. Além de sua perenidade, os discursos zapatistas se destacam pela capacidade de transpor espaços, e de acionar pessoas em volta de suas demandas, denúncias e articulações políticas. O enfoque central do texto é perceber nesse universo discursivo formas de resistência que emergem por meio da interação entre diversas construções de mundo e significado, transpostas no trabalho através de noções êmicas (história e tempo, dominação e resistência, categorias normativas). Tais noções configuram caminhos múltiplos tomados pelas palavras, que se interceptam na medida em que são utilizadas para reivindicar direitos. _________________________________________________________________________________ ABSTRACT / In this dissertation I intend to make an ethnography of Zapatista discourses, written and made public between the years 1994 and 2005. The Zapatista Movement is composed mostly by Mayan Indians from the Selva Lacandona, located at the state of Chiapas, Southeast Mexico. This movement irrupted in 1994 with the occupation of seven cities in Chiapas by nearly two thousand Indians. Repercussion of big proportions stemmed from the discourses that followed. Beyond its permanence, the Zapatista discourse highlighted its capacity to transpose spatial frontiers and mobilize people concerning its demands, accusations and political articulations. The focus of the text will be on the forms of resistance that emerge by means of interaction between different constructions of world and meaning, transposed, in this work, by recourse to emic notions (history and time; domination and resistance; normative categories). These notions configure multiple routes taken by words, which intercept each other in the process of claiming rights.

Made available in DSpace on 2014-06-11T19:23:35Z (GMT). No. of bitstreams: 0 Previous issue date: 2012-03-28Bitstream added on 2014-06-13T19:50:31Z : No. of bitstreams: 1 nascimento_ps_me_mar.pdf: 926113 bytes, checksum: d70198fa295af9365a1eff424be210b9 (MD5) / O movimento zapatista, desde o seu início na década de 1980, tem demonstrado a presença de espaços para tratar da questão da mulher indígena como podemos aferir em seus pronunciamentos, que evidenciam uma singular preocupação por seus direitos e revisão de papéis de gênero no cotidiano das comunidades indígenas. Podemos observar ainda o posicionamento nas reflexões e ações empreendidas pelas mulheres zapatistas que, ao proporem uma ressignificação de práticas culturais, provocam transformações na realidade excludente e desigual que segrega e diferencia as mulheres indígenas. Com isto, o objetivo desta pesquisa é identificar as reivindicações e as transformações ocorridas na experiência das mulheres indígenas zapatistas nos seis primeiros anos de visibilidade do movimento (1994 – 2000) e apreender as singularidades que o cercam como um espaço de interesse de atuação dessas mulheres. Para tal realizamos uma análise das experiências das mulheres zapatistas através de documentos e resoluções de encontros indígenas ocorridos na década de 1990 elaborados por elas ou com a sua participação / The zapatista movement, since its inception in the 1980s, has demonstrated the presence of places to address the issue of indigenous women – as we can assess in their pronouncements, which show a unique concern with their rights and for a review of gender roles in the routine of indigenous communities. We can also observe the placement on the reflections and actions taken by the zapatistas women that, when proposing a reinterpretation of cultural practices, cause changes in exclusionary and unequal reality that segregates and differentiates indigenous women. With this, the objective of this research is identify the demands and transformations that have occurred in the experience of the indigenous zapatista women in the first six years of visibility of the movement (1994 - 2000) and to conceive the peculiarities that surround it as an area of interest of these women’s work. To perform that analysis, we conducted a research about zapatista's experiences through documents and resolutions of indigenous meetings occurred in the 1990s produced by themselves or with their participation

Orientador: Lídia Maria Vianna Possas / Banca: Antonio Mendes da Costa Braga / Banca: Andrea Borelli / Resumo: O movimento zapatista, desde o seu início na década de 1980, tem demonstrado a presença de espaços para tratar da questão da mulher indígena como podemos aferir em seus pronunciamentos, que evidenciam uma singular preocupação por seus direitos e revisão de papéis de gênero no cotidiano das comunidades indígenas. Podemos observar ainda o posicionamento nas reflexões e ações empreendidas pelas mulheres zapatistas que, ao proporem uma ressignificação de práticas culturais, provocam transformações na realidade excludente e desigual que segrega e diferencia as mulheres indígenas. Com isto, o objetivo desta pesquisa é identificar as reivindicações e as transformações ocorridas na experiência das mulheres indígenas zapatistas nos seis primeiros anos de visibilidade do movimento (1994 - 2000) e apreender as singularidades que o cercam como um espaço de interesse de atuação dessas mulheres. Para tal realizamos uma análise das experiências das mulheres zapatistas através de documentos e resoluções de encontros indígenas ocorridos na década de 1990 elaborados por elas ou com a sua participação / Abstract: The zapatista movement, since its inception in the 1980s, has demonstrated the presence of places to address the issue of indigenous women - as we can assess in their pronouncements, which show a unique concern with their rights and for a review of gender roles in the routine of indigenous communities. We can also observe the placement on the reflections and actions taken by the zapatistas women that, when proposing a reinterpretation of cultural practices, cause changes in exclusionary and unequal reality that segregates and differentiates indigenous women. With this, the objective of this research is identify the demands and transformations that have occurred in the experience of the indigenous zapatista women in the first six years of visibility of the movement (1994 - 2000) and to conceive the peculiarities that surround it as an area of interest of these women's work. To perform that analysis, we conducted a research about zapatista's experiences through documents and resolutions of indigenous meetings occurred in the 1990s produced by themselves or with their participation / Mestre

El tema de esta tesis nace de un interés personal por las imágenes de encapuchados y barricadas que pude observar más cercanamente al entrar a la universidad (lugar por excelencia donde estas prácticas se hacen presentes), y que se multiplicaron con las manifestaciones sociales del 2011. Investigando a partir de las imágenes de encapuchados y la capucha como elemento presente en las reivindicaciones sociales, descubrí en el discurso del Ejército Zapatista de Liberación Nacional (EZLN o EZ) una reflexión en torno a la cuestión del ocultamiento del rostro. Por ello es que me pareció interesante reflexionar en torno a este elemento (pasamontañas, paliacate, capucha) específicamente en los miembros del EZ, ya que por un lado problematizan el estatuto de la visibilidad del rostro a partir de una gran producción textual, y además lo acompañan con una gran producción de imágenes que representan al ejército.

This thesis set out to determine the interaction between gender and social movement participation. In other words, it is answering the questions: how are women able to interact social movements and how do social movements enable women to be full participants in their struggle? It uses an intersectional framework to examine two social movements: the Black Civil Rights Movements that took place in the U.S. in the 1950s and 1960s, and the Zapatista National Liberation Front (EZLN) that began in Chiapas, Mexico in the 1980s and works to this day. For the Civil Rights Movement, it finds that the major organizations did not enact any policies or make any structural changes to incorporate women more fully into the Movement. Furthermore, women that wanted leadership roles in the Movement often had to forge their own by means of grassroots organizing and local women-led political action groups. For the EZLN, it finds that the organization gave women both leadership positions and military titles, passed the Women's Revolutionary Law that codified women's rights within the organization and the community, and lastly created autonomous municipal governance structures to enforce women's rights.

This thesis demonstrates how, through diverse daily life practices, a Zapatista community, referred to here as La Humanidad, creates a model of autonomy in the Mexican State of Chiapas. Based on ethnographic information, this study explores the meanings that this community attributes to practices and notions such as Autonomy, Resistance, Memory, good government and bad government. I contend that these practices represent an attempt to confront and resist the neoliberal model of Good Governance and consequently reconstruct the social fabric, revive communitarian practices, and develop models of self-sufficiency in regard to economics, health and education. Although La Humanidad constitutes just one case study, it highlights little known aspects of what is meant by grassroots participation in regard to this particular Zapatista community, allowing us to gain deeper insight into how indigenous campesino autonomy has been constructed following the Zapatista Uprising. Furthermore, through multi-sited fieldwork, I demonstrate the variety of organisational experiences of The Good Government Council among the five different Zapatista Caracoles: Oventic, La Garrucha, Morelia, Roberto Barrios, and La Realidad. In order to contrast these Caracoles with official forms of government organization, this study also addresses aspects of the constitutional government in the Municipality of San Andres Larrainzar.

The EZLN (Ejercito Zapatista de Liberacion Nacional) resistance in Chiapas, Mexico remade the image of San Cristobal, from a quaint tourist destination, to a location of adventure and social revolution. The Zapatista, and their ideas of Zapatismo, according to some North American social activists, was a keystone movement facing off against the pressures of neo-liberal capitalism. One of the most notable contributions has been the stimulation of an overwhelming rise in international solidarity actors to the area. These factors along with a proximity to popular Maya archaeological sites, a high population of Indigenous Maya, and pivotal Spanish history reflected in colonial architecture, combine to lure international tourists to the area. My intention for this project is to examine the confluence of tourist and host as they together set a tourist market based on many things, but in particular on the ongoing Zapatista revolution and how this social movement has become an invitation to perform as activists and humanitarians, as well as tourists. / October 2008

The Zapatista movement of southern Mexico has received little analytical attention focused on the myriad of writings issued by the movement. To help fill this gap, this study uses David Snow and Robert Benford’s concept of framing as a theoretical basis, and performs a systematic and discursive analysis of the communiqués issued by the Zapatista movement in order to understand how the movement framed itself over its thirteen-year existence. Communiqués were coded by noting evocations of the diagnostic frames of corrupt government, violent government, and neoliberal government and in terms of prognostic framing, general democracy, small-scale democracy, and revolutionary frames. This research concludes that the prognostic frame of general democracy was very high in the initial years of the movement, and shifted towards the small-scale democracy frame after the election of Vicente Fox in 2000. The diagnostic frames dealt with in this research showed a slight downward trend as Mexico democratized, but there is significant inter-year variation in the prevalence diagnostic frames that seems to be related to specific acts of government repression, or other government actions. This research also concludes that a portion of the EZLN’s success and long existence can be attributed to the movement’s ability to modify its diagnostic and prognostic frames to match the changing political and societal context that the movement existed in.