Since 1994, the Zapatista political autonomy project has been claiming that “another world is possible”. This experience has influenced many intellectuals of contemporary radical social movements who see in the indigenous organization a new political alter-native. I will first explore some of the current theories on Zapatism and the crossing of some of authors into anarchist thought. The second part of the article draws on an ethnography conducted in the municipality of Chenalhó, in the highlands of Chiapas, to emphasize some of the everyday practices inside the self-proclaimed “autonomous municipality” of Polhó. As opposed to irenic theories on Zapatism, this article describes a peculiar process of autonomy and brings out some contradictions between the political discourse and the day-to-day practices of the autonomous power, focusing on three specific points linked to economic and political constraints in a context of political violence: the economic dependency on humanitarian aid and the “bureaucratic habitus”; the new “autonomous” leadership it involved, between “good government” and “good management”; and the internal divisions due to the return of some displaced members and the exit of international aid.
Views from its day-to-day praxis
Miyagi Satoshi and His Mimetic Dramaturgy in Miyagi-Noh Othello
Tomoka Tsukamoto and Ted Motohashi
alternative her-stories Miyagi-Noh recovered thorough this mimetic and collective endeavour are literally an alter-native attempt: ‘alter’ (change) into something ‘native’ (original). As in an oral history, what is written and told will instantly vanish and
Lawrence Ogbo Ugwuanyi
has suggested an alter –native ideology that liberalises the African world to permit more autonomy and a more endogenous input and will consequently lead to what the respected African social scientist Samir Amir has called ‘auto