This article explains why some indigenous communities in Mexico have been able to resist drug cartels’ attempts to take over their local governments, populations, and territories while others have not. While indigenous customary laws and traditions provide communal accountability mechanisms that make it harder for narcos to take control, they are insufficient. Using a paired comparison of two indigenous regions in the highlands of Guerrero and Chihuahua—both ideal zones for drug cultivation and traffic—we show that the communities most able to resist narco conquest are those that have a history of social mobilization, expanding village-level indigenous customary traditions into regional ethnic autonomy regimes. By scaling up local accountability practices regionally and developing translocal networks of cooperation, indigenous movements have been able to construct mechanisms of internal control and external protection that enable communities to deter the narcos from corrupting local authorities, recruiting young men, and establishing criminal governance regimes through force.
The henequen boom coincided with the rule of Porfirio Díaz (1876–1911). During the boom, many Maya in Yucatan lost their rights to land and moved to henequen haciendas. As part of the implicit contract withhacendados, peons accumulated large debts at the time of marriage, most of which were never repaid. We argue that the debts bound workers to the hacienda as part of a system of paternalism and that more productive workers incurred more debt. We examine the institutional setting in which debt operated and stress the formal and informal institutional contexts within whichhacendadosand workers negotiated contracts.“Debt and contract slavery is the prevailing system of production all over the south of Mexico… Debt, real or imaginary, is the nexus that binds the peon to his master…probably 5,000,000 people, or one-third of the entire population, are today living in a state of helpless peonage.”John Kenneth Turner1
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