this post was submitted on 09 Nov 2024
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América Latina & Caribe

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Everything to do with the USA's own Imperial Backyard. From hispanics to the originary peoples of the americas to the diasporas, South America to Central America, to the Caribbean to North America (yes, we're also there).

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"But what about that latin american kid I've met in college who said that all the left has ever done in latin america has been bad?"

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The ejidos and agrarian communities are the form of land tenure that covers most of the surface in the Mexican countryside; these offer important agricultural and livestock production and most of the hills, forest areas, mangroves, coasts, water, mines and various natural attractions are in their lands

The ejido in Mexico

Mainly associated with the revolutionary agrarian reform, which projected the agrarian law of 1915 as collective, undivided land that could not be sold or inherited. Throughout the 20th century, its legislation underwent various changes, in accordance with the economic and political projects of the governments in power.

The key element to understanding the introduction of ejidos in Mexico as an integral part of the laws that followed the Mexican Revolution is the historical context in which the country found itself. Historian Emilio Kouri, in his article “The Invention of the Ejido”, speaks of the ejido as a social result of the Mexican armed struggle that was the revolution, but rather as a temporary response to the social demands of the revolution.

“That a revolution destroys what is unjust or does not work in order to try something new and different -with or without success- is the usual thing, and in the case of Mexico the agrarian reform of the Revolution invented the ejido. There should be no doubt that it is a modern invention, as will be seen below. The ejido was born as a provisional, almost accidental arrangement, but in less than two decades it was consolidated as the main instrument for governmental redistribution of land (...).

However, the ejido became a major piece in the policy of agrarian distribution in Mexico, more as a political tool to establish rural peace after the fall of Porfiriato than as an effective tool to fulfill the demands of the peasants; for the post-revolutionary war period, these aspects of communal restitution and indigenous property spaces provided by the creation of the ejidos resulted in a practical policy of control. In this regard, Kourí also mentions in his article the following:

“Thus, for both political and historical reasons, the solution to the agrarian problem at that time was clear: communal property was what the humblest people of the countryside (the Indians above all) understood best, what was most convenient to their present needs and, moreover, apparently, what the Zapatistas in arms on the other side of the Ajusco said they wanted(...).

January 6 marks a century since, in the midst of a great civil war, the Carrancista faction enacted an agrarian law in Veracruz that unintentionally marked the beginning and course of the most extensive agrarian reform in the modern history of Latin America. Throughout more than seven decades, the governments emanating from the Revolution gave way to an enormous transformation of the legal order and the social distribution of rural property in Mexico.

Pushed first by the demands and struggles of new peasant organizations and soon also by the irresistible attraction of its clientelist potential, the Revolution ended up distributing a lot of land, and not only bad land. Cardenismo (assisted by the Great Depression) broke up a good part of the large haciendas, demolishing without a second thought a long-lived economic and social institution that symbolized not only the consolidation of territorial property and local power since the mid-19th century, but also the legacy of conquests, subjections and viceregal depredations.

By 1991, when the Constitution was amended to put an end to the repartition, more than two-thirds of Mexico's land and forests had been subject to agrarian reform. There is much to debate about the costs and benefits, the vices and virtues, or the aspirations and failures of the Revolution's land distribution, but in any case, what is certain is that the magnitude of that institutional change in land ownership is comparable only to that which occurred as a result of the Spanish conquest in the sixteenth century.

El ejido, símbolo de la Revolución Mexicana*

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[–] [email protected] 10 points 4 days ago* (last edited 4 days ago) (1 children)

Gonna do some more self-crit on my language and wording when interacting on this site. I do think I've made others uncomfortable even if it's unintentional, and while I know it isn't everyone, I want everyone to feel safe and comfy like I do.

Just wanted to pen that down somewhere. Gonna cut back on effort posts until I am more confident in my analysis, and gonna shut the fuck up and listen more.

[–] [email protected] 5 points 4 days ago (1 children)

My take: I think yer seeing something that isn't there. Self crit is good but if there isn't any external critisism how are you supposed to know what is problematic? If nobody is telling you when/how you are making them uncomfortable I don't see how you are supposed to fix that.

Read theory and post your takes and have your comrades correct you. If you say all your thoughts out loud it is way easier to find out which ones are wrong. Even Marx and Engels had each other bounce ideas back and forth.

[–] [email protected] 5 points 4 days ago (1 children)

I appreciate that take, I just worry that people don't speak up for fear of confrontation or retaliation (even if not from me but others), or being seen as sectarian. I dunno, maybe I'm just in a deppressive slump, I've had a lot of major tragedies in my personal life the last few months.

I really just want to help create a space that is as comfy as it is for me for everyone, and if I am getting in the way of that space I want to correct that.

[–] [email protected] 4 points 4 days ago (1 children)

I've seen a few posts of yours where you seem to be fishing for people to call you on your bull shit and nobody is making a peep. As a cis white dude my view on your conduct is irrelevant but I haven't seen anything concerning.

I really think if you were being problematic someone would have said something. For nearly every type of shy marginalized person on Hexbear there is an aggressive defender for that marginalized group. That is what makes this place so special. Even problematic people like @[email protected] will have people come to defend them until it becomes clear that they are a wrecker.

[–] [email protected] 3 points 4 days ago (1 children)

I dunno, could be mental health issues or my inability to read social cues properly these days. I feel like I have been "fishing" like you said but I don't trust people when they say I'm fine. It feels almost performative and I hate that shit. I'm kind of a mess right now, I think.

Maybe I just need to take a break for a week or two and come back.

[–] [email protected] 4 points 4 days ago

We'll be here when you get back ^probably^