By Rosalva Aída Hernández Castillo
"As a multi-layered heritage of energy and identification in Chiapas, this learn is with out parallel. It bargains a richly textured and well-documented historical past of the way the Mam of Chiapas have built their very own conceptions of identification and citizenship." --Virginia Garrard-Burnett, writer of Protestantism in Guatemala: residing within the New Jerusalem The 1994 Zapatista rebellion of Chiapas's Maya peoples opposed to the Mexican govt shattered the country delusion that indigenous teams were effectively assimilated into the kingdom. during this wide-ranging learn of id formation in Chiapas, A?da Hern?ndez delves into the adventure of a Maya team, the Mam, to investigate how Chiapas's indigenous peoples have in reality rejected, accredited, or negotiated the respectable discourse on "being Mexican" and collaborating within the development of a Mexican nationwide identification. Hern?ndez strains the advanced kinfolk among the Mam and the nationwide govt from 1934 to the Zapatista uprising. She investigates the various regulations and modernization initiatives wherein the nation has tried to impose a Mexican identification at the Mam and indicates how this Maya staff has resisted or accommodated those efforts. particularly, she explores how altering non secular association, women's and ecological activities, monetary globalization, country rules, and the Zapatista circulation have all given upward push to varied methods of "being Mam" and considers what those indigenous identities might suggest for the way forward for the Mexican kingdom. The Spanish model of this booklet gained the 1997 Fray Bernardino de Sahag?n nationwide prize for the simplest social anthropology examine in Mexico.
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Extra info for Histories and Stories from Chiapas: Border Identities in Southern Mexico
Relying on bits of government reports, town hall acts, oﬃcial diaries, newspaper reports, and recollections of old people, I attempted to reconstruct the encounter of Mam peasants with the postrevolutionary state and, through it, with the Mexican nation. By compiling the testimony of Mam peasants with respect to that historical period, I aimed to approach regional history from 20 The Postrevolutionary National Project the bottom, from the everyday lives of Sierra inhabitants. I am not interested in ﬁnding through oral history a ‘‘faithful representation of reality’’ but the way in which contemporary Mames imagine their past.
7 To reinforce the integrationist policies, the Department of Social Action, Culture, and Indigenous Protection (Departamento de Acción Social, Cultura y Protección Indígena) was created in Chiapas on April 18, 1934. The decree establishing the department oﬀers this justiﬁcation: Forced Integration into the Nation 25 . . The largest social problem which overwhelms and arrests the economic evolution of the state of Chiapas is the existence of great masses of indigenous people, which, amounting to 38 percent of our population, are a weight for the collective progress and the greatest obstacle against the coordination of all sectors of social life, which aims at the achievement of the constructive program of the Revolution.
I explore the emergence of new religious identities among the Mam colonizers and analyze the new antigovernment and antinationalist discourses that the converts have developed within their new religious community. The fourth chapter encompasses the period between 1970 and 1989 from the standpoint of governmental policies toward the Mam population. This period is characterized by a change in the oﬃcial discourse on ‘‘the Mexican’’: from Mestizo Mexico to Multicultural Mexico. In the Sierra the Indigenist Coordinator Center (CCI) Mam-Mocho-Cakchiquel was founded, establishing a new relationship between the Mames and the state.
Histories and Stories from Chiapas: Border Identities in Southern Mexico by Rosalva Aída Hernández Castillo