Zapatista Quotes

We've searched our database for all the quotes and captions related to Zapatista. Here they are! All 33 of them:

We are sorry for the inconvenience, but this is a revolution.
Subcomandante Marcos
Yes, Marcos is gay. Marcos is gay in San Francisco, black in South Africa, an Asian in Europe, a Chicano in San Ysidro, an anarchist in Spain, a Palestinian in Israel, a Mayan Indian in the streets of San Cristobal, a Jew in Germany, a Gypsy in Poland, a Mohawk in Quebec, a pacifist in Bosnia, a single woman on the Metro at 10pm, a peasant without land, a gang member in the slums, an unemployed worker, an unhappy student and, of course, a Zapatista in the mountains. Marcos is all the exploited, marginalised, oppressed minorities resisting and saying `Enough'. He is every minority who is now beginning to speak and every majority that must shut up and listen. He is every untolerated group searching for a way to speak. Everything that makes power and the good consciences of those in power uncomfortable -- this is Marcos.
Subcomandante Marcos
As to whether Marcos is gay: Marcos is gay in San Francisco, black in South Africa, an Asian in Europe, a Chicano in San Ysidro, an anarchist in Spain, a Palestinian in Israel, a Mayan Indian in the streets of San Cristobal,… a Jew in Germany, a Gypsy in Poland, a Mohawk in Quebec, a pacifist in Bosnia, a single woman on the Metro at 10pm, a peasant without land, a gang member in the slums, an unemployed worker, an unhappy student and, of course, a Zapatista in the mountains.
Subcomandante Marcos
As people chat with me and learn that I have studied movements elsewhere, one question keeps coming up: “How do you think this will end?” I say that I do not know. In the mountains of Chiapas, I learned a Zapatista saying: “Preguntando caminamos.” It means “we walk while asking questions.
Zeynep Tufekci (Twitter and Tear Gas: The Power and Fragility of Networked Protest)
But I'll tell you more about that later... or maybe I won't, because some wounds just don't heal even if you talk them out. On the contrary, the more you dress them up in words, the more they bleed.
Subcomandante Marcos
Dignity is a bridge. It needs two sides that, being different, distinct and distant become one in the bridge without ceasing to be different and distinct, but ceasing already to be distant.
Zapatistas
If solidarity is unity of purpose or togetherness, how to span this great divide of inequality, privilege, universal rights, political agency, and even our seeing things completely differently? In constructing this great bridge of international solidarity across the globe, where do we even begin?
Ramor Ryan (Zapatista Spring: Anatomy of a Rebel Water Project & the Lessons of International Solidarity)
La oposición de izquierda... creyó necesario reconstruir la anatomía nacional, volver al nacionalismo revolucionario original (cardenista e incluso zapatista) y desarrolló una actitud populista de desconfianza ante la democracia electoral.
Roger Bartra
...un clavo en el muro es siempre un acto de esperanza sobre un lugar físico determinado, de esperanza y persistencia.
Marcela Serrano (Lo que está en mi corazón)
Existe un antiguo mito que sostiene que contar historias puede curar enfermedades o salvar; sin historias, viviríamos un presente viejo. Dame la mano, Camila, ven conmigo y te contaré alguna.
Marcela Serrano (Lo que está en mi corazón)
One of the most inefficient utopias I have ever seen was that of a humble Zapatista village in the mountains of Southeastern Mexico. I kid you not, the entire village sits down and takes days to make a single decision! Everyone gets a chance to hear and be heard, and some questions take eons of time, but everyone is patient and respectful. Things actually get done. It's as if time was suddenly transformed from the tickling of a Newtonian clock to something that revolved around ordinary folks.
Curious George Brigade (Anarchy in the Age of Dinosaurs)
Ya instalada, miré a mi alrededor y no pude reprimir un suspiro de satisfacción respaldado por los rayos de sol blancos y calientes que invadían el lugar. ¿Puede haber una sensación más excitante (y atemorizante a la vez, lo reconozco) para una mujer que el sentirse fuera del alcance de los demás, de los cercanos que la aman pero que simultánea y sutilmente la ahogan?
Marcela Serrano (Lo que está en mi corazón)
¿Puede haber una sensación más excitante (y atemorizante a la vez, lo reconozco) para una mujer que el sentirse fuera del alcance de los demás, de los cercanos que la aman pero que simultánea y sutilmente la ahogan?
Marcela Serrano
[A]ll of the experiments in government from below, whether during the U.S. Revolution or recently in Oaxaca, were shortlived. They would be deemed to be failures by many but the very fact that they happened at all makes them small victories. [W]e must maintain the necessary humility to work out how to make these dreams more lasting, first of all by working together and combining what is best from the anarchist and Marxist traditions. Yet it is still important to remember the victories and the people who made them.
Staughton Lynd (Wobblies and Zapatistas: Conversations on Anarchism, Marxism and Radical History)
P.D. MAYORITARIA QUE SE DISFRAZA DE MINORÍA INTOLERADA. A todo esto de que si Marcos es homosexual: Marcos es gay en San Francisco, negro en Sudáfrica, asiático en Europa, chicano en San Isidro, anarquista en España, palestino en Israel, indígena en las calles de San Cristóbal, chavo banda en Neza, rockero en cu, judío en Alemania, ombusdman en la Sedena, feminista en los partidos políticos, comunista en la post guerra fría, preso en Cintalapa, pacifista en Bosnia, mapuche en los Andes, maestro en la CNTE, artista sin galería ni portafolios, ama de casa un sábado por la noche en cualquier colonia de cualquier ciudad de cualquier México, guerrillero en el México de fin del siglo XX, huelguista en la CTM, reportero de nota de relleno en interiores, machista en el movimiento feminista, mujer sola en el metro a las 10 p.m., jubilado en plantón en el Zócalo, campesino sin tierra, editor marginal, obrero desempleado, médico sin plaza, estudiante inconforme, disidente en el neoliberalismo, escritor sin libros ni lectores, y, es seguro, zapatista en el sureste mexicano. En fin, Marcos es un ser humano, cualquiera, en este mundo. Marcos es todas las minorías intoleradas, oprimidas, resistiendo, explotando, diciendo "¡Ya basta!". Todas las minorías a la hora de hablar y mayorías a la hora de callar y aguantar. Todos los intolerados buscando una palabra, su palabra, lo que devuelva la mayoría a los eternos fragmentados, nosotros. Todo lo que incomoda al poder y a las buenas conciencias, eso es Marcos.
Subcomandante Marcos
Then the lion stares at it. It stares at its prey. Like this.' (Old Antonio frowns and fastens his black eyes on me.) 'The poor little animal that is going to die just looks. It looks at the lion, who is staring at him. The little animal no longer sees itself, it sees what the lion sees, it looks at the little animal image in the lion's stare, it sees that the lion sees it as small and weak. The little animal never thought before about whether it was small and weak. It was just an animal, neither big nor small, neither strong nor weak. But now it looks at what the lion is seeing, it looks at fear. And by looking at what the lion is seeing, the little animal convinces itself that it is small and weak. And, by looking at the fear that the lion sees, it feels afraid. And now the little animal does not look at anything. Its bones go numb, just like when water gets hold of us at night in the cold. And then the little animal just surrenders, it lets itself go and the lion gets it. That is how the lion kills. It kills by staring.
Subcomandante Marcos
We can look to Mexico, where a vision for social change has been powerfully affirmed by the Maya people of Chiapas. They named their vision "Zapatismo," in memory of Mexican revolutionary Emiliano Zapata, and startled the world with an armed uprising on January 1, 1994. That day, and ever since, the Zapatistas have posed the basic problem: how to establish both identity and democracy? How to achieve a new life of dignity for indigenous people while also creating a Mexico of justice for everyone? Always the Zapatistas have said they do not want one without the other. At a 1996 meeting of Chicanas/os with some of the Zapatista leadership, Comandante Tacho began his presentation by saying: "We don't want power. What we want is decent homes, enough to eat, health care for our children, schools." At first I thought to myself: how can you gain those things without power? Then I realized that by power he meant domination. The Zapatista vision does not find the answer to injustice in the replacement of one domination by another, but in a vast change of the political culture from the bottom up that will create a revolutionary democracy.
Elizabeth Martínez (De Colores Means All of Us: Latina Views for a Multi-Colored Century)
The question that confronts revolutionaries is never simply whether the workers (or peasants) are capable of taking control of the means of production, and reorganizing production on democratic and libertarian lines (like the workers and peasants collectives in Spain). Nor is it even whether they are capable of establishing within cities and villages organs of self-government (as in the many cases of workers councils). From the Paris Commune to the Zapatista rebellion we know that these things can be done. The question is almost always whether they can do these things over a prolonged period of time under conditions of war and general social breakdown. These are the conditions under which revolutionary opportunities are most likely to occur. It is precisely under these conditions that the limits of the revolutionary movement as a whole have revealed themselves.
Christopher Day (The Historical Failure of Anarchism)
The autonomous municipalities established by the Zapatistas represent in many respects only the latest chapter in a long history of revolutionary dual power. In this respect they offer a contemporary example from which certain general lessons can be extracted, much as lessons might be taken from the experiences of the workers councils that sprung up across Europe in the wake of the First World War, or during the Spanish Revolution, or the Shanghai Commune during the Chinese Cultural Revolution.
Roy San Filippo (A New World In Our Hearts: 8 Years of Writings from the Love and Rage Revolutionary Anarchist Federation)
And in these accords, the bad government said it was going to respect the rights of the Indian peoples of Mexico and their cultures and that they would put it into a law in the constitution. But of course after we signed these accords, the bad government forgot all about them. Instead the government attacked the Indians to set back their struggle on December 22, 1997. That was the date the Zedillo ordered 45 men, women, old people, and children murdered in the town in Chiapas called Acteal.
John Ross (Zapatistas!: Making Another World Possible - Chronicles of Resistance 2000-2006)
Major Ana Maria led the celebrated takeover of San Cristobal on January 1, 1994.
John Ross (Zapatistas!: Making Another World Possible - Chronicles of Resistance 2000-2006)
Salinas proposed an overhaul of Article 27 to pave the way for U.S. agribusiness to buy up the Mexican countryside.
John Ross (Zapatistas!: Making Another World Possible - Chronicles of Resistance 2000-2006)
NAFTA is a death sentence for the Indians,
John Ross (Zapatistas!: Making Another World Possible - Chronicles of Resistance 2000-2006)
Once again, the civil society chanting "Todos somos Marcos" ("We are all Marcos") filled the capital's ZOcalo plaza, and support for the Mayan rebels ran so high that the Mexican congress was forced to pass legislation ordering Zedillo to open a dialogue with the Zapatistas.
John Ross (Zapatistas!: Making Another World Possible - Chronicles of Resistance 2000-2006)
Or should we ask pardon from the dead, our dead, those who die 'natural' deaths of 'natural causes' like measles, whooping cough, breakbone fever, cholera, typhoid, mononucleosis, tetanus, pneumonia, malaria, and other lovely gastrointestinal and lung diseases? Our dead, the majority dead, the democratically dead, dying from sorrow because no one did anything, because the dead, our dead, went just like that, without anyone even counting them, without anyone saying "ENOUGH!" which would have at least given some meaning to their deaths, a meaning which no one ever sought for them, the forever dead, who are now dying again, but this time in order to live." - Zapatistas on being offered a pardon in exchange for their surrender
Paul Farmer (Pathologies of Power: Health, Human Rights and the New War on the Poor)
So I sat there and listened and started disintegrating. This has happened twice before. The first time was in the Tiki Room at the Bombay Oberoi, listening to a Bengali play guitar and sing 'My Way.' The second time was in a Zapatista village in the mountains of Chiapas, listening to a young woman from Montana play guitar and sing 'Redemption Song.' Both times I was left in little pieces that took a long time to push back together. And there along the river, listening to our music, all about yearning for freedom, I again felt overwhelmed by the same juxtapositions and ironies.
Scott Carrier
to [David] Simon and his partner, Ed Burns, The Wire was explicitly a piece of social activism. Among its targets, large and small, were the War on Drugs, the educational policy No Child Left Behind, and the outsize influence of money in America's political sytem, of statistics in its police departments, and of Pulitzer Prizes at its newspapers. The big fish, though, was nothing less than a capitalist system that Burns and Simon had begun to see as fundamentally doome. (If Simon was a dyed-in-the-wool lefly, Burns practically qualified as Zapatista; by ex-cop standards, he might as well have been Trotsky himself.) In chronicling the modern American city, Simon said, they had one mantra, adapted from, of all sources, sports radio personality Jim Rome: "Have a fucking take. Try not to suck." Neither Burns nor Simon would ever seem entirely comfortable acknowledging the degree that The Wire succeeded on another level: as beautifully constructed, suspenseful, heartfelt, reasonant entertainment. [...] "It's our job to be entertaining. I understand I must make you care about my characters. That's the fundamental engine of drama," Simon said dismissively. "It's the engine. But it's not the purpose". Told that The Wire had trascended the factual bounds that, for all its good intentions, had shackled The Corner, he seemed to deliberately misunderstand the compliment: "I have too much regard for that which is true to ever call it journalism." The questioner, of course, had meant the opposite: that The Wire was too good to call mere journalism. As late as 2012, he would complain in a New York Times interview that fans were still talking about their favorite characters rather than concentrating on the show's political message.
Brett Martin (Difficult Men: Behind the Scenes of a Creative Revolution: From The Sopranos and The Wire to Mad Men and Breaking Bad)
We are woken gently at three in the morning and told that we need to leave. Guided by the light of the stars rather than the moon, we walk for half an hour before we reach a hut. We can just about make out the presence of three men inside, but it's almost as dark as the balaclavas that hide their faces. In the identikit released by the Mexican government, Marcos was de-scribed as a professor with a degree in philosophy who wrote a thesis on Althusser and did a Master's at Paris-Sorbonne Univer-sity. A voice initially speaking French breaks the silence: “We’ve got twenty minutes. I prefer to speak Spanish if that’s OK. I’m Subcomandante Marcos.
Marco Lupis (Interviste del Secolo Breve)
His “real” identity became an obsession of journalists after the uprising, and when one journalist took him at face value that he had been a gay waiter in San Francisco, he wrote, “Marcos is gay in San Francisco, black in South Africa, an Asian in Europe, a Chicano in San Ysidro, an anarchist in Spain, a Palestinian in Israel, a Mayan Indian on the streets of San Cristóbal, a Jew in Germany... a pacifist in Bosnia, a single woman on the metro at 10:00 p.m., a celebrant on the zócalo, a campesino without land, an unemployed worker... and of course a Zapatista in the mountains of southeastern Mexico.” This gave rise to the carnivalesque slogan “Todos somos Marcos” (“We are all Marcos”), just as Super Barrio claims to be no one and everyone.
Rebecca Solnit (A Paradise Built in Hell: The Extraordinary Communities That Arise in Disaster)
Zapatistas.
Paul Theroux (On the Plain of Snakes: A Mexican Journey)
en los expedientes de la PGR, donde levantan los cargos contra los presuntos zapatistas, pusieron “La Candona”.
Subcomandante Marcos (Don Durito de la Lacandona)
El sueño de escapar es sólo eso: un sueño. Ligados al imperativo de crear una ganancia, los negocios controlados por trabajadores sólo pueden ser tan tiránicos y dañinos para el entorno como cualquier negocio de gran escala, pero sin la eficiencia de dicha escala. Problemas como éstos son generalizados en toda la experiencia de las cooperativas y han surgido no sólo en Argentina sino en el modelo zapatista y en todo el continente.65
Nick Srnicek (Inventar el futuro: Postcapitalismo y un mundo sin trabajo (Ensayo general))
What people are looking for is humanism. Human is a better word than any ‘ism.’ It’s about being human and treating each other with respect. With respect there’s the possibility of doing something that betters the quality of life for everyone. But right now it’s about exploitation and corporate greed. It has nothing to do with just everyday folks.
Emory Douglas (Zapantera Negra: An Artistic Encounter Between Black Panthers and Zapatistas)