This essay Stone 1 has a total of 1190 words and 6 pages.
Fanonís Three Stages Related to the Indigenous People of Chiapas
The passage Shadows of Tender Fury by Subcommander Marcos of the Zapatista Army explains that the people of Chiapas are currently facing a period of revolution. The Zapatista army (consisting of Chiapian campesinos) has risen to combat the intolerant system of oppression by the Mexican government and has attempted to create a better lifestyle for the campesinos of Chiapas. Frantz Fanonís three stages to national culture; assimilation, self discovery, and revolution, relate to the struggle of the campesinos of Chiapas. In the last 500 years, the indigenous people of Chiapas have faced all three of Fananís stages during their struggle for the development of a national culture.
Five-hundred years ago when the first Europeans came in contact with the Mayan Indians, the first stage of Fanonís theory, assimilation, began formalizing. Throughout history the colonizers of Mexico were more technologically advanced than the natives. The Europeans had guns, cannons and massive ships. Not only did these possessions enable them to have greater brute force, but it took the white man to the level of the gods in the eyes of the natives. The colonizers could easily take advantage of this reverence. Fanon states "The effect consciously sought by colonialism was to drive into the nativesí heads the idea that if the settlers were to leave, they would at once fall back into barbarism, degradation, and bestiality."(Fanon
211) The colonizers, believing the natives were savages that needed enlightenment, forced European culture upon them. The Europeans believed that to assimilate the natives to European culture was to help them progress. Therefore, to return to the old ways would have been regressing. When the natives objected to the forced assimilation, the colonizers smothered the rebellious efforts with stronger, more lethal weapons. Fanon compares the colonizer to a mother who restrains her "perverse" child so that he will not commit suicide.(Fanon 211) The analogy implies that the colonized must be protected (by the colonizer) from self-destruction. In the minds of the European colonizers, this idea of protection justified forcing assimulation onto the natives.
Although the native campesinos (the poor people of Chiapas) havenít fully assimulated, they have adopted particular aspects of European and present day Mexican culture. The campesinos have learned the Spanish language and joined the catholic religion. An example of Fanonís first phase is when the colonizer tries to calm the angry, poor and exploited colonized people by promising social reform.(Fanon 207) These reforms promise things such as employment, welfare and education. According to Fanon, the government rarely follows through with pledged social reform. They find it easier to simply increase the number of army troops, police officers and jail cells. The oppressors intention is to stop present campeseno rebellions by putting the rebels behind bars and instilling fear in the rest of the community. Instead of attempting to help the poverty stricken people of Chiapas, the authorities are pushing the problem into the background, hiding it and hoping it will go away on its own.
In the diocese of Cristobal de las Casas, a Priest argues that the campesinos should have the same rights to freedom and justice as other Mexicans. The white ranch owners and important
business men of the region fear rebellion. They call for the "white guards", their security system, to crush any possible uprisings and put the most threatening rebels in jail.(Marcos 42 One half of the Mexican army is stationed in Chiapas, reminding the campesinos daily of the futility of their situation.
In Fanonís second stage, the colonized person explores history in an attempt to learn about his culture. Fanon explains "Perhaps this passionate research and this anger are directed by the secret hope of discovering beyond the misery of today."(Fanon 210) The native is frustrated and angry with life. He immerses himself in his culture in an effort to solve the problems of present day. The native learns about what his people have done in the past, and as a result, he starts to look toward the future with new guidance. It is during this second stage when the colonized people decide a revolution is the only way to regain land and freedom. In Chiapas, the elders remember Zapata, the revolutionary hero of the Mayans. He rose
Topics Related to Stone 1
Postcolonialism, Chiapas, Marxist humanists, Marxist theorists, Existentialists, Frantz Fanon, Zapatista Army of National Liberation, Subcomandante Marcos, Colonialism, Indigenous peoples of the Americas
Essays Related to Stone 1
Carnivalesque Resistance to Global Spectacle A Critical Postmodern TheCarnivalesque Resistance to Global Spectacle: A Critical Postmodern Theory of Public Administration April 12, 2001; Revised April 30, 2001 Pre-publication draft of article published in: Administrative Theory Praxis, Vol 23 (3): 431-458. Abstract I propose a critical postmodern application of Debordís Spectacle and the carnivalesque of Bakhtin to the theatrics I see happening in city streets, on college campuses, and Internet resisting the new globalized economy. In the past decade pubic administ