By Fernando Armstrong-Fumero
The rural population of this zone have had a few of their most crucial dealings with their nation’s govt as self-identified “peasants” and “Maya.” utilizing ethnography, oral heritage, and archival study, Armstrong-Fumero indicates how an identical physique of narrative tropes has outlined the neighborhood adventure of twentieth-century agrarianism and twenty-first-century multiculturalism.
Through those recycled narratives, modern multicultural politics have additionally inherited a few ambiguities that have been equipped into its agrarian predecessor. in particular, neighborhood reports of peasant and indigenous politics are formed via tensions among the vernacular language of identification and the serious factionalism that regularly defines the social association of rural groups. this crucial contribution can be of curiosity to historians, anthropologists, and political scientists learning Latin the US and the Maya.
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Extra resources for Elusive Unity: Factionalism and the Limits of Identity Politics in Yucatán, Mexico
This is by now a familiar narrative, focused on the decay of a powerful bureaucratic and ideological apparatus that had legitimated an essentially authoritarian state for seventy years. The concatenation of modernizing projects, peasant-and-worker corporatism, and political patronage generated popular loyalty for the official party (the PRI), which itself guaranteed peaceful electoral transitions while limiting the participation of oppositional groups. Popular dissent grew in the 1970s, when the more authoritarian mechanisms built into the PRI were increasingly criticized by Left-leaning scholars, activists and students, and as middle-class Mexicans experienced a steady decline in their standard of living.
Map of the towns and villages of Oriente. were selected based on their situation within a given microregion and the fact that all had left fairly equal, if thin, documentary footprints in the various archives that I consulted. My ethnographic research in the various communities was uneven. I have lived in Pisté every summer since 1997 and spent over a year there continuously from 2003 to 2004. I also spent significant time working in Popolá for several months over two summers. I have had extensive interactions with people in Xcalakoop in the municipality of Tinúm, where I taught English for a summer and have many friends and acquaintances.
Many adults and young children in Popolá are monolingual in Maya. In keeping with local custom, every letter received from the state office in charge of disbursing funds for the honey cooperative—like every letter written by the secretary in the name of the local agrarian committee members—was carefully examined in the presence of the entire group. One of the better-educated young men in the cooperative first read every document out loud in Spanish, and then explicated it in Maya. This was followed by a period of commentary and debate, after which consensus was reached.