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    <title>7 Principles of Zapatismo to Consider in Community Building - The Mixed Space</title>
    <dc:date>2025-12-16T06:38:57+00:00</dc:date>
    <link>https://www.themixedspace.com/7-principles-of-zapatismo-to-consider-in-community-building/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On January 1, 1994, the concept of Zapatismo arrived when a resistance group took up arms and seized several towns in Chiapas, Mexico. The group primarily consisted of a band of separate and mixed Indigenous tribes with their own customs including Ch’ol, Tzeltal, Tzotzil, Tojolobal, Mam, and Zoque. The event made headlines worldwide and sparked a movement for Indigenous rights, autonomy, and social change.


The Zapatista Revolution’s uprising, which occurred on the day the North American Free Trade Agreement (NAFTA) went into effect, was a revolutionary movement led by the Zapatista Army of National Liberation (EZLN) in the southern state of Chiapas, Mexico. Zapatistas, as they are commonly known, emerged from decades of organizing among Indigenous peoples to address the systemic issues of poverty, discrimination, and lack of representation faced by Indigenous communities in Mexico. They demanded that the government recognize their rights to land, autonomy, and self-determination and called for a new political and economic system that would benefit all Mexicans, not just the wealthy elite.


The Zapatistas’ uprising was a call to action for marginalized communities worldwide and continues to inspire movements for Indigenous rights and social change. Though their initial spark in 1994 came with physical conflict with the Mexican military, the Zapatistas have since focused their efforts on building autonomous communities that are centered around their Indigenous traditions while seeking to create what they refer to as “‘Un Mundo Donde Quepan Muchos Mundos’ (‘A World Where Many Worlds Fit’) by emphasizing the dignity of ‘others,’ belonging, and common struggle, as well as the importance of laughter, dancing, and nourishing children.”


There is much to learn from the Zapatista Revolution and movement, like the demand for equity and belonging and the honoring of all that is ancestral. Let’s take a closer look at the seven Zapatista principles and how they can be incorporated to make a more equitable and suitable world for everyone.

1. Obedecer y No Mandar (To Obey, Not Command)

This Zapatista principle emphasizes the importance of executing the will of the people, while holding a position of leadership. In Zapatista autonomous communities, leadership positions are short-lived. This reflects the need for leaders to obey the collective desires of the community rather than command them from a position of power.

2. Proponer y No Imponer (To Propose, Not Impose)

Humility is a key part of life for the Zapatistas and aligns with their practice of debate and self-reflection. Therefore this principle is birthed from Zapatista culture of proposing a path forward and not imposing one.

3. Representar y No Suplantar (To Represent, Not Supplant)

Deriving from the Zapatista understanding that before the colonizer arrived, Indigenous people governed themselves. This principle is guided by the importance of self-governance for the Zapatistas and is grounded in the collective trust of the community to represent what the community wants.

4. Convencer y No Vencer (To Convince, Not Conquer)

The principle to convince not conquer is important to the Zapatista practice of dialogue and assembly. For the Zapatistas convincing requires logical argument, reflection, consideration of many viewpoints, and open discussion.

5. Construir y No Destruir (To Construct, Not Destroy)

The fifth principle is rooted in an ethic of anti-destruction and an end to exploitation. This principle is a practice in creating the institutions and the world that we want. This includes the unique Zapatista view of both relationships to humans and the land.

6. Servir y No Servirse (To Serve Others, Not Serve Oneself)

A traditional value for the Indigenous people of Chiapas is humility. The Zapatista slogan, ‘Para todos todo, para nosotros nada’ (Everything for Everyone, Nothing for Ourselves), is at the core of this principle. Every Zapatista must find a balance in serving others for the collective while taking care of their individual family work.

7. Bajar y No Subir (To Work From Below, Not Seek To Rise)

In Zapatista communities ‘trabajo colectivo’ (collective work), is a way of life. This seventh principle aligns with the mentality of working at the grassroots level for the benefit of your community.

Overall, the principles of Zapatismo can serve as a guide for people to navigate complex social issues and strive for equality and justice. It is favorable to listen to and respect the voices of marginalized communities, engage in dialogue and collaboration, and strive for progress and unity rather than division and destruction. If you are seeking to adopt some of these principles for yourself, please internalize the words directly from the Zapatistas: “Zapatismo is not a new political ideology or a rehash of old ideologies. Zapatismo is nothing; it does not exist. It only serves as a bridge to cross from one side to the other. So everyone fits within Zapatismo, everyone who wants to cross from one side to the other. There are no universal recipes, lines, strategies, tactics, laws, rules, or slogans. There is only a desire – to build a better world, that is, a new world.”"

[via:
https://nonprofitquarterly.org/zapatismo-at-30-an-indigenous-rights-movement-faces-perilous-times/ ]]]></description>
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    <title>Zapatismo at 30: An Indigenous Rights Movement Faces Perilous Times | Nonprofit Quarterly | Civic News. Empowering Nonprofits. Advancing Justice.</title>
    <dc:date>2025-12-16T05:57:34+00:00</dc:date>
    <link>https://nonprofitquarterly.org/zapatismo-at-30-an-indigenous-rights-movement-faces-perilous-times/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Although the EZLN had its roots in Marxist insurgencies not unlike those seen elsewhere in Latin America, the movement has never fit neatly into an ideological mold. Its communiques are known to drift into poetry. Governance is based on communal participation and consent, and seven principles of mandar obedeciendo—which literally means “obeying by following,” but is more aptly described as servant leadership.

Specifically, these principles, described in greater detail in English here [https://www.themixedspace.com/7-principles-of-zapatismo-to-consider-in-community-building/ ], are as follows:

1. To obey, not command
2. To propose, not impose
3. To represent, not supplant
4. To convince, not conquer
5. To construct, not destroy
6. To serve others, not serve oneself
7. To work from below, not seek to rise"

["1. Obedecer y No Mandar (To Obey, Not Command)

This Zapatista principle emphasizes the importance of executing the will of the people, while holding a position of leadership. In Zapatista autonomous communities, leadership positions are short-lived. This reflects the need for leaders to obey the collective desires of the community rather than command them from a position of power.

2. Proponer y No Imponer (To Propose, Not Impose)

Humility is a key part of life for the Zapatistas and aligns with their practice of debate and self-reflection. Therefore this principle is birthed from Zapatista culture of proposing a path forward and not imposing one.

3. Representar y No Suplantar (To Represent, Not Supplant)

Deriving from the Zapatista understanding that before the colonizer arrived, Indigenous people governed themselves. This principle is guided by the importance of self-governance for the Zapatistas and is grounded in the collective trust of the community to represent what the community wants.

4. Convencer y No Vencer (To Convince, Not Conquer)

The principle to convince not conquer is important to the Zapatista practice of dialogue and assembly. For the Zapatistas convincing requires logical argument, reflection, consideration of many viewpoints, and open discussion.

5. Construir y No Destruir (To Construct, Not Destroy)

The fifth principle is rooted in an ethic of anti-destruction and an end to exploitation. This principle is a practice in creating the institutions and the world that we want. This includes the unique Zapatista view of both relationships to humans and the land.

6. Servir y No Servirse (To Serve Others, Not Serve Oneself)

A traditional value for the Indigenous people of Chiapas is humility. The Zapatista slogan, ‘Para todos todo, para nosotros nada’ (Everything for Everyone, Nothing for Ourselves), is at the core of this principle. Every Zapatista must find a balance in serving others for the collective while taking care of their individual family work.

7. Bajar y No Subir (To Work From Below, Not Seek To Rise)

In Zapatista communities ‘trabajo colectivo’ (collective work), is a way of life. This seventh principle aligns with the mentality of working at the grassroots level for the benefit of your community.

Overall, the principles of Zapatismo can serve as a guide for people to navigate complex social issues and strive for equality and justice. It is favorable to listen to and respect the voices of marginalized communities, engage in dialogue and collaboration, and strive for progress and unity rather than division and destruction. If you are seeking to adopt some of these principles for yourself, please internalize the words directly from the Zapatistas: “Zapatismo is not a new political ideology or a rehash of old ideologies. Zapatismo is nothing; it does not exist. It only serves as a bridge to cross from one side to the other. So everyone fits within Zapatismo, everyone who wants to cross from one side to the other. There are no universal recipes, lines, strategies, tactics, laws, rules, or slogans. There is only a desire – to build a better world, that is, a new world.”"]]></description>
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    <title>An Education Spring in Our Step: Reflections on the #NPEconference | Chris Thinnes (@CurtisCFEE)</title>
    <dc:date>2014-03-10T02:17:04+00:00</dc:date>
    <link>http://chris.thinnes.me/?p=1979</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["2. ACTIVE LISTENING AND SELF-AWARENESS

… I have, for some time, been deliberately studying the ways that white men – particularly those vested with authoritative roles and rights that extend even beyond their white privilege, and their male privilege — understand their presence and their impact in conversational dynamics and in space. I do this purposefully in an effort to explore – sometimes helpfully, and sometimes ham-handedly – my own identity, responsibility, and opportunity as a white man, as a school leader, as a parent, as a partner, as a friend, and as a citizen. Sometimes this presents itself in relatively banal and mundane examples worth noting – the dude last night in the movie theater, for example, who splayed his arms across the armrests on both sides of his seat, stared over at my phone before the movie started to take a peek at my twitter stream, and offered his audible commentary to his friend throughout the coming attractions. And sometimes this presents itself in profound examples of people who understand the significance and symbolism of the space they occupy, the meaning of the boundaries they presume to cross, and the impact of the things they say on others.

Recently at the Project Zero conference in Memphis, I was struck by the example of Rod Rock, Superintendent of Clarkston Community Schools, who was only too content to support the leadership of a principal who co-facilitated their workshop, and the learning of participants who’d gathered to exchange their ideas, by listening. “Listening” sounds simple, and innocuous enough, but what I’m talking about is a kind of active listening that intentionally elevates the contributions of others above the inclination to influence, to alter, or to question those contributions. The kind of listening that doesn’t respond to the notes that people play as good chords, or as bad chords, but simply as unexpected chords. We do not often see that in our leaders.

And yet I saw this regularly in the dispositions, behaviors, and actions of leaders at the NPE conference – men and women, white folks and people of color, ‘management’ and ‘labor,’ young and old. And the personal preoccupation I described with white male identity drew me emphatically to the examples of white men in leadership roles who the defy prevailing examples of white men in leadership roles. In the same spirit as my example above, I offer this image of Principal Peter DeWitt and Superintendent John Kuhn, alongside co-panelist and Superintendent H.T. Sánchez:

[photo]

I was taken by the purposeful efforts they made – at this instant, and in many others like it over the course of our time in Austin — to really hear and to honor the contributions of others; the authenticity of their responses to questions, even and especially when they presented them with a challenge; their willingness to take steps back in order that others might take steps forward; and their seeming preference to defer to the insight and experience of others, in order that they might learn themselves. Imagine what could happen – in and among our schools, and in the public discourse about them – if our extended conversations and collective decision-making were framed by such an ethos.

3. FACILITATION AS ACTIVE INCLUSION

Naturally our capacity – in the immediate relationships of our personal and professional lives, and the collective dynamics of a shared effort to support all our nation’s children – depends on more than our resistance or repudiation of dynamics that limit teacher, students, and parent voice. We need urgently to challenge the dynamics of hierarchy, prestige, and privilege that have seemingly determined who should have the most influential voices in a national conversation, and we need actively to recognize and to challenge our own dispositions to marginalizing the input of others who may not share, or who may not have a space to share, their views.

But we also need to make active, purposeful, intentional, conspicuous, and fierce efforts to create a space for other people and ideas. We need to develop active facilitation and inclusion skills alongside those interruption and resistance skills with which we may be more practiced.

To that end, words cannot describe the influence on me of Jose Vilson’s example. There’s a lot that has inspired me in Jose’s work, and a lot that has made me dig deeper in the healthiest kinds of ways, over the time I’ve been familiar with him. But at the NPE conference I got to see him do his thing in a real-life situation for the first time. In the first case, I watched him quietly, respectfully, and clearly create and protect a safe and productive space for the contributions of exceptional student leaders:

[photo]

He did so not just by lauding the efforts of these brave young activists, but by creating a structure of adult participation that limited our inclination — no matter how noble or well-meaning our intentions might be — to steer or shape the conversation. He did so by noticing the impact of our responses (applause, silence, commentary) on the dynamics of the conversation, and by providing subtle cues to adults that helped us co-create an inclusive space. He did so by gently and respectfully pushing two student participants’ thinking further – not at all to question or to critique that thinking, but to lure these students’ wisdom past the threshold of their nerves, and to give their insights the wings of words that might carry us all further forward in our recognition, support, and deference to authentic student voice in the months and years to come.

He did it again during a Common Core panel with several other extraordinary participants, but in a different way. In that context, he managed to create a space for voices and dynamics who are rarely present in such conversations — either about the ‘standards,’ or the high-stakes testing and evaluation schemes with which they are inextricably intertwined. Jose insisted, through his words and through his example, that we examine the implications and impact of education policy and politics through the lens of race and ethnicity; that we deconstruct and challenge the facile assertions of some policymakers and pundits that they are fighting for “the civil rights issue of our time;” and that we recognize and honor the many, many thousands who won’t have a seat at a table until and unless we demand and create a shared, inclusive, respectful, and honest Common Conversation."]]></description>
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<item rdf:about="http://metacool.typepad.com/metacool/2013/05/the-heart-of-leadership.html">
    <title>metacool: The heart of leadership</title>
    <dc:date>2013-05-21T19:25:44+00:00</dc:date>
    <link>http://metacool.typepad.com/metacool/2013/05/the-heart-of-leadership.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Mo Cheeks helped Natalie because, much like those leaders in Boston, he prioritized the change needed in the world over how he might fare in the process of making it happen. He shows us that leadership demands that we act even if in doing so we jeopardize our own well-being."]]></description>
<dc:subject>kindness leadership coaching basketball mocheeks selflessness servantleadership 2013 diegorodriguez 2003</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:1a6d3e48b47d/</dc:identifier>
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    <title>A VC: The Management Team - Guest Post From Joel Spolsky</title>
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    <link>http://www.avc.com/a_vc/2012/02/the-management-team-guest-post-from-joel-spolsky.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For every Steve Jobs, there are a thousand leaders who learned to hire smart people and let them build great things in a nurturing environment of empowerment and it was AWESOME. That doesn’t mean lowering your standards. It doesn’t mean letting people do bad work. It means hiring smart people who get things done—and then getting the hell out of the way."]]></description>
<dc:subject>servantleadership 2012 stevejobs empowerment leadership management business startups joelspolsky</dc:subject>
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    <title>Robert K. Greenleaf - Wikipedia</title>
    <dc:date>2011-05-31T03:09:33+00:00</dc:date>
    <link>http://en.wikipedia.org/wiki/Robert_K._Greenleaf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Robert K. Greenleaf (1904-1990) was the founder of the modern Servant leadership movement.<br />
<br />
Greenleaf was born in Terre Haute, Indiana in 1904. After graduating from Carleton College in Minnesota, he went to work for AT&T. For the next forty years he researched management, development, and education. All along, he felt a growing suspicion that the power-centered authoritarian leadership style so prominent in U.S. institutions was not working, and in 1964 he took an early retirement to found the Center for Applied Ethics."]]></description>
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