The words of the third encounter
Friday, 15 February 2008
Rebecca Solnit in the concluding part of her article
THE encuentro was held in a big shed-like auditorium with a corrugated tin roof and crossbeams so long they could only have been hewn from local trees -- they would never have made it around the bends in the local roads. The wooden walls were hung with banners and painted with murals. (One, of an armed Zapatista woman, said, "cellulite sí, anorexia, no.") An unfinished mural showed a monumental ear of corn whose top half merged into the Zapatista ski mask, the eyes peering out of the corn. Among the embroideries local artisans offered were depictions of cornstalks with Zapatista faces where the ears would be. All of this -- snails and corn-become-Zapatistas alike -- portrayed the rebels as natural, pervasive, and fruitful.
Three or four times a day, a man on a high, roofed-over stage outside the hall would play a jaunty snippet of a tune on an organ and perhaps 250 of the colorfully dressed Zapatista women in balaclavas or bandannas would walk single file into the auditorium and seat themselves onstage on rows of backless benches. The women who had come from around the world to listen would gather on the remaining benches, and men would cluster around the back of the hall. Then, one caracol at a time, they would deliver short statements and take written questions. Over the course of four days, all five caracoles delivered reflections on practical and ideological aspects of their situation. Pithy and direct, they dealt with difficult (sometimes obnoxious) questions with deftness. They spoke of the challenge of living a revolution that meant autonomy from the Mexican government, but also of learning how to govern themselves and determine for themselves what liberty and justice mean.
The Zapatista rebellion has been feminist from its inception: Many of the comandantes are women -- this encuentro was dedicated to the memory of deceased Comandante Ramona, whose image was everywhere -- and the liberation of the women of the Zapatista regions has been a core part of the struggle. The testimonies addressed what this meant -- liberation from forced marriages, illiteracy, domestic violence, and other forms of subjugation. The women read aloud, some of them nervous, their voices strained -- and this reading and writing was itself testimony to the spread both of literacy and of Spanish as part of the revolution. The first language of many Zapatistas is an indigenous one, and so they spoke their Spanish with formal, declarative clarity. They often began with a formal address to the audience that spiraled outward: "hermanos y hermanas, compañeras y compañeros de la selva, pueblos del Mexico, pueblos del mundo, sociedad civile" -- "brothers and sisters, companions of the rainforest, people of Mexico, people of the world, civil society." And then they would speak of what revolution had meant for them.
"We had no rights," one of them said about the era before the rebellion. Another added, "The saddest part is that we couldn't understand our own difficulties, why we were being abused. No one had told us about our rights."
"The struggle is not just for ourselves, it's for everyone," said a third. Another spoke to us directly: "We invite you to organize as women of the world in order to get rid of neoliberalism, which has hurt all of us."
They spoke of how their lives had improved since 1994. On New Year's Eve, one of the masked women declared:
"Who we think is responsible [for the oppressions] is the capitalist system, but now we no longer fear. They humiliated us for too long, but as Zapatistas no one will mistreat us. Even if our husbands still mistreat us, we know we are human beings. Now, women aren't as mistreated by husbands and fathers. Now, some husbands support and help us and don't make all the decisions -- not in all households, but poco a poco. We invite all women to defend our rights and combat machismo."
They spoke of the practical work of remaking the world and setting the future free, of implementing new possibilities for education, healthcare, and community organization, of the everyday workings of a new society. Some of them carried their babies -- and their lives -- onstage and, in one poignant moment, a little girl dashed across that stage to kiss and hug her masked mother. Sometimes the young daughters wore masks too.
A Zapatista named Maribel spoke of how the rebellion started, of the secrecy in which they met and organized before the uprising:
"We learned to advance while still hiding until January 1. This is when the seed grew, when we brought ourselves into the light. On January 1, 1994, we brought our dreams and hopes throughout Mexico and the world -- and we will continue to care for this seed. This seed of ours we are giving for our children. We hope you all will struggle even though it is in a different form. The struggle [is] for everybody…"
The Zapatistas have not won an easy or secure future, but what they have achieved is dignity, a word that cropped up constantly during the encuentro, as in all their earlier statements. And they have created hope. Hope (esperanza) was another inescapable word in Zapatista territory. There was la tienda de esperanza, the unpainted wooden store of hope, that sold tangerines and avocados. A few mornings, I had café con leche and sweet rice cooked with milk and cinnamon at a comedor whose handlettered sign read: "Canteen of autonomous communities in rebellion…dreams of hope." The Zapatista minibus was crowned with the slogan "the collective [which also means bus in Spanish] makes hope."
After midnight, at the very dawn of the New Year, when men were invited to speak again, one mounted the platform from which the New Year's dance music was blasting to say that he and the other men had listened and learned a lot.
This revolution is neither perfect nor complete -- mutterings about its various shortcomings weren't hard to hear from elsewhere in Mexico or the internationals at the encuentro (who asked many testing questions about these campesinas' positions on, say, transgendered identity and abortion) -- but it is an astonishing and fruitful beginning.
Many of their hopes have been realized. The testimony of the women dealt with this in specific terms: gains in land, rights, dignity, liberty, autonomy, literacy, a good local government that obeys the people rather than a bad one that tramples them. Under siege, they have created community with each other and reached out to the world.
Emerging from the jungles and from impoverishment, they were one of the first clear voices against corporate globalization -- the neoliberal agenda that looked, in the 1990s, as though it might succeed in taking over the world. That was, of course, before the surprise shutdown of the World Trade Organization in Seattle in 1999 and other innovative, successful global acts of resistance against that agenda and its impact. The Zapatistas articulated just how audacious indigenous rebellion against invisibility, powerlessness, and marginalization could be -- and this was before other indigenous movements from Bolivia to northern Canada took a share of real power in the Americas. Their image of "a world in which many worlds are possible" came to describe the emergence of broad coalitions spanning great differences, of alliances between hunter-gatherers, small-scale farmers, factory workers, human rights activists, and environmentalists in France, India, Korea, Mexico, Bolivia, Kenya, and elsewhere.
Their vision represented the antithesis of the homogenous world envisioned both by the proponents of "globalism" and by the modernist revolutions of the twentieth century. They have gone a long way toward reinventing the language of politics. They have been a beacon for everyone who wants to make a world that is more inventive, more democratic, more decentralized, more grassroots, more playful. Now, they face a threat from the Mexican government that could savage the caracoles of resistance, crush the rights and dignity that the women of the encuentro embodied even as they spoke of them -- and shed much blood.
During the 1980s, when our government was sponsoring the dirty wars in Central America, two U.S. groups in particular countered those politics of repression, torture, and death. One was the Pledge of Resistance, which gathered the signatures of hundreds of thousands who promised to respond with civil disobedience if the U.S. invaded Sandinista-run Nicaragua or otherwise deepened its involvement with the dictatorships and death squads of Central America. Another was Witness for Peace, which placed gringos as observers and unarmed protectors in communities throughout Central America.
While killing or disappearing campesinos could be carried out with ease in countries like El Salvador and Guatemala, doing the same to U.S. citizens, or in front of them, was a riskier proposition. The Yankee witnesses used the privilege of their color and citizenship as a shield for others and then testified to what they saw. We have come to a moment when we need to strengthen the solidarity so many activists around the world have felt for the Zapatistas, strengthen it into something that can protect the sources of "the fire and the word" -- the fire that has warmed so many who have a rebel heart, the word that has taught us to imagine the world anew.
The United States and Mexico both have eagles as their emblems, predators which attack from above. The Zapatistas have chosen a snail in a spiral shell, a small creature, easy to overlook. It speaks of modesty, humility, closeness to the earth, and of the recognition that a revolution may start like lightning but is realized slowly, patiently, steadily. The old idea of revolution was that we would trade one government for another and somehow this new government would set us free and change everything. More and more of us now understand that change is a discipline lived every day, as those women standing before us testified; that revolution only secures the territory in which life can change. Launching a revolution is not easy, as the decade of planning before the 1994 Zapatista uprising demonstrated, and living one is hard too, a faith and discipline that must not falter until the threats and old habits are gone -- if then. True revolution is slow.
There's a wonderful passage in Robert Richardson's biography of Thoreau in which he speaks of the Europe-wide revolution of 1848 and says of the New England milieu and its proliferating cooperative communities at that time, "Most of the founders were more interested in building models, which would be emulated because they succeeded, than in the destruction of the existing order. Still American utopian socialism had much in common with the spirit of 1848."
This says very directly that you can reach out and change the state and its institutions, which we recognize as revolution, or you can make your own institutions beyond the reach of the state, which is also revolutionary. This creating -- rather than simply rebelling -- has been much of the nature of revolution in our time, as people reinvent family, gender, food systems, work, housing, education, economics, medicine and doctor-patient relations, the imagination of the environment, and the language to talk about it, not to speak of more and more of everyday life. The fantasy of a revolution is that it will make everything different, and regime revolutions generally make a difference, sometimes a significantly positive one, but the making of radical differences in everyday life is a more protracted, incremental process. It's where leaders are irrelevant and every life matters.
Give the Zapatistas time -- the slow, unfolding time of the spiral and the journey of the snail -- to keep making their world, the one that illuminates what else our lives and societies could be. Our revolution must be as different as our temperate-zone, post-industrial society is to their subtropical agrarianism, but also guided by the slow forces of dignity, imagination, and hope, as well as the playfulness they display in their imagery and language. The testimony in the auditorium ended late on December 31. At midnight, amid dancing, the revolution turned 14. May it long continue to spiral inward and outward.
The last time Rebecca Solnit camped out on rebel territory, she was an organizer for the Western Shoshone Defense Project that insists -- with good legal grounds -- that the Shoshone in Nevada had never ceded their land to the U.S. government. That story is told in her 1994 book Savage Dreams: A Journey into the Landscape Wars of the American West, but the subsequent inspiration of the Zapatistas is most evident in the book Tom Engelhardt helped her to bring into being, Hope in the Dark: Untold Histories, Wild Possibilities. She is 11 chapters into her next book. (Concluded)
TomDispatch
THE encuentro was held in a big shed-like auditorium with a corrugated tin roof and crossbeams so long they could only have been hewn from local trees -- they would never have made it around the bends in the local roads. The wooden walls were hung with banners and painted with murals. (One, of an armed Zapatista woman, said, "cellulite sí, anorexia, no.") An unfinished mural showed a monumental ear of corn whose top half merged into the Zapatista ski mask, the eyes peering out of the corn. Among the embroideries local artisans offered were depictions of cornstalks with Zapatista faces where the ears would be. All of this -- snails and corn-become-Zapatistas alike -- portrayed the rebels as natural, pervasive, and fruitful.
Three or four times a day, a man on a high, roofed-over stage outside the hall would play a jaunty snippet of a tune on an organ and perhaps 250 of the colorfully dressed Zapatista women in balaclavas or bandannas would walk single file into the auditorium and seat themselves onstage on rows of backless benches. The women who had come from around the world to listen would gather on the remaining benches, and men would cluster around the back of the hall. Then, one caracol at a time, they would deliver short statements and take written questions. Over the course of four days, all five caracoles delivered reflections on practical and ideological aspects of their situation. Pithy and direct, they dealt with difficult (sometimes obnoxious) questions with deftness. They spoke of the challenge of living a revolution that meant autonomy from the Mexican government, but also of learning how to govern themselves and determine for themselves what liberty and justice mean.
The Zapatista rebellion has been feminist from its inception: Many of the comandantes are women -- this encuentro was dedicated to the memory of deceased Comandante Ramona, whose image was everywhere -- and the liberation of the women of the Zapatista regions has been a core part of the struggle. The testimonies addressed what this meant -- liberation from forced marriages, illiteracy, domestic violence, and other forms of subjugation. The women read aloud, some of them nervous, their voices strained -- and this reading and writing was itself testimony to the spread both of literacy and of Spanish as part of the revolution. The first language of many Zapatistas is an indigenous one, and so they spoke their Spanish with formal, declarative clarity. They often began with a formal address to the audience that spiraled outward: "hermanos y hermanas, compañeras y compañeros de la selva, pueblos del Mexico, pueblos del mundo, sociedad civile" -- "brothers and sisters, companions of the rainforest, people of Mexico, people of the world, civil society." And then they would speak of what revolution had meant for them.
"We had no rights," one of them said about the era before the rebellion. Another added, "The saddest part is that we couldn't understand our own difficulties, why we were being abused. No one had told us about our rights."
"The struggle is not just for ourselves, it's for everyone," said a third. Another spoke to us directly: "We invite you to organize as women of the world in order to get rid of neoliberalism, which has hurt all of us."
They spoke of how their lives had improved since 1994. On New Year's Eve, one of the masked women declared:
"Who we think is responsible [for the oppressions] is the capitalist system, but now we no longer fear. They humiliated us for too long, but as Zapatistas no one will mistreat us. Even if our husbands still mistreat us, we know we are human beings. Now, women aren't as mistreated by husbands and fathers. Now, some husbands support and help us and don't make all the decisions -- not in all households, but poco a poco. We invite all women to defend our rights and combat machismo."
They spoke of the practical work of remaking the world and setting the future free, of implementing new possibilities for education, healthcare, and community organization, of the everyday workings of a new society. Some of them carried their babies -- and their lives -- onstage and, in one poignant moment, a little girl dashed across that stage to kiss and hug her masked mother. Sometimes the young daughters wore masks too.
A Zapatista named Maribel spoke of how the rebellion started, of the secrecy in which they met and organized before the uprising:
"We learned to advance while still hiding until January 1. This is when the seed grew, when we brought ourselves into the light. On January 1, 1994, we brought our dreams and hopes throughout Mexico and the world -- and we will continue to care for this seed. This seed of ours we are giving for our children. We hope you all will struggle even though it is in a different form. The struggle [is] for everybody…"
The Zapatistas have not won an easy or secure future, but what they have achieved is dignity, a word that cropped up constantly during the encuentro, as in all their earlier statements. And they have created hope. Hope (esperanza) was another inescapable word in Zapatista territory. There was la tienda de esperanza, the unpainted wooden store of hope, that sold tangerines and avocados. A few mornings, I had café con leche and sweet rice cooked with milk and cinnamon at a comedor whose handlettered sign read: "Canteen of autonomous communities in rebellion…dreams of hope." The Zapatista minibus was crowned with the slogan "the collective [which also means bus in Spanish] makes hope."
After midnight, at the very dawn of the New Year, when men were invited to speak again, one mounted the platform from which the New Year's dance music was blasting to say that he and the other men had listened and learned a lot.
This revolution is neither perfect nor complete -- mutterings about its various shortcomings weren't hard to hear from elsewhere in Mexico or the internationals at the encuentro (who asked many testing questions about these campesinas' positions on, say, transgendered identity and abortion) -- but it is an astonishing and fruitful beginning.
Many of their hopes have been realized. The testimony of the women dealt with this in specific terms: gains in land, rights, dignity, liberty, autonomy, literacy, a good local government that obeys the people rather than a bad one that tramples them. Under siege, they have created community with each other and reached out to the world.
Emerging from the jungles and from impoverishment, they were one of the first clear voices against corporate globalization -- the neoliberal agenda that looked, in the 1990s, as though it might succeed in taking over the world. That was, of course, before the surprise shutdown of the World Trade Organization in Seattle in 1999 and other innovative, successful global acts of resistance against that agenda and its impact. The Zapatistas articulated just how audacious indigenous rebellion against invisibility, powerlessness, and marginalization could be -- and this was before other indigenous movements from Bolivia to northern Canada took a share of real power in the Americas. Their image of "a world in which many worlds are possible" came to describe the emergence of broad coalitions spanning great differences, of alliances between hunter-gatherers, small-scale farmers, factory workers, human rights activists, and environmentalists in France, India, Korea, Mexico, Bolivia, Kenya, and elsewhere.
Their vision represented the antithesis of the homogenous world envisioned both by the proponents of "globalism" and by the modernist revolutions of the twentieth century. They have gone a long way toward reinventing the language of politics. They have been a beacon for everyone who wants to make a world that is more inventive, more democratic, more decentralized, more grassroots, more playful. Now, they face a threat from the Mexican government that could savage the caracoles of resistance, crush the rights and dignity that the women of the encuentro embodied even as they spoke of them -- and shed much blood.
During the 1980s, when our government was sponsoring the dirty wars in Central America, two U.S. groups in particular countered those politics of repression, torture, and death. One was the Pledge of Resistance, which gathered the signatures of hundreds of thousands who promised to respond with civil disobedience if the U.S. invaded Sandinista-run Nicaragua or otherwise deepened its involvement with the dictatorships and death squads of Central America. Another was Witness for Peace, which placed gringos as observers and unarmed protectors in communities throughout Central America.
While killing or disappearing campesinos could be carried out with ease in countries like El Salvador and Guatemala, doing the same to U.S. citizens, or in front of them, was a riskier proposition. The Yankee witnesses used the privilege of their color and citizenship as a shield for others and then testified to what they saw. We have come to a moment when we need to strengthen the solidarity so many activists around the world have felt for the Zapatistas, strengthen it into something that can protect the sources of "the fire and the word" -- the fire that has warmed so many who have a rebel heart, the word that has taught us to imagine the world anew.
The United States and Mexico both have eagles as their emblems, predators which attack from above. The Zapatistas have chosen a snail in a spiral shell, a small creature, easy to overlook. It speaks of modesty, humility, closeness to the earth, and of the recognition that a revolution may start like lightning but is realized slowly, patiently, steadily. The old idea of revolution was that we would trade one government for another and somehow this new government would set us free and change everything. More and more of us now understand that change is a discipline lived every day, as those women standing before us testified; that revolution only secures the territory in which life can change. Launching a revolution is not easy, as the decade of planning before the 1994 Zapatista uprising demonstrated, and living one is hard too, a faith and discipline that must not falter until the threats and old habits are gone -- if then. True revolution is slow.
There's a wonderful passage in Robert Richardson's biography of Thoreau in which he speaks of the Europe-wide revolution of 1848 and says of the New England milieu and its proliferating cooperative communities at that time, "Most of the founders were more interested in building models, which would be emulated because they succeeded, than in the destruction of the existing order. Still American utopian socialism had much in common with the spirit of 1848."
This says very directly that you can reach out and change the state and its institutions, which we recognize as revolution, or you can make your own institutions beyond the reach of the state, which is also revolutionary. This creating -- rather than simply rebelling -- has been much of the nature of revolution in our time, as people reinvent family, gender, food systems, work, housing, education, economics, medicine and doctor-patient relations, the imagination of the environment, and the language to talk about it, not to speak of more and more of everyday life. The fantasy of a revolution is that it will make everything different, and regime revolutions generally make a difference, sometimes a significantly positive one, but the making of radical differences in everyday life is a more protracted, incremental process. It's where leaders are irrelevant and every life matters.
Give the Zapatistas time -- the slow, unfolding time of the spiral and the journey of the snail -- to keep making their world, the one that illuminates what else our lives and societies could be. Our revolution must be as different as our temperate-zone, post-industrial society is to their subtropical agrarianism, but also guided by the slow forces of dignity, imagination, and hope, as well as the playfulness they display in their imagery and language. The testimony in the auditorium ended late on December 31. At midnight, amid dancing, the revolution turned 14. May it long continue to spiral inward and outward.
The last time Rebecca Solnit camped out on rebel territory, she was an organizer for the Western Shoshone Defense Project that insists -- with good legal grounds -- that the Shoshone in Nevada had never ceded their land to the U.S. government. That story is told in her 1994 book Savage Dreams: A Journey into the Landscape Wars of the American West, but the subsequent inspiration of the Zapatistas is most evident in the book Tom Engelhardt helped her to bring into being, Hope in the Dark: Untold Histories, Wild Possibilities. She is 11 chapters into her next book. (Concluded)
TomDispatch