The second moment was the crisis in the whole traditional worldview of the communities in the post-Second World War period, when radical transformations in the political economy of Chiapas exposed the inadequacy of that worldview and made them receptive to a wide range of competing modern ideological projects including evangelical Protestantism, liberation theology, Maoism, and finally the left-wing revolutionary nationalism of the FLN. The third moment, and arguably the most critical one, was the elaboration of a layer of organic indigenous campesino intellectuals in the course of the training of indigenous catechists by the Diocese of San Cristóbal. It was the appearance of this group that gave the communities to which the catechists belonged the potential for intellectual independence that was a condition for their constitution as a self-conscious collective political subject. This process was not foreordained and in fact developed very unevenly from community to community, but where it brought the proto-communist thought present in the communities into protracted conversation with the most radical currents within the liberationist church it nurtured into existence the nucleus of a new and highly creative political force. The fourth moment in this process was the constitution of the indigenous campesino movement through which this nucleus constituted itself as the leading element of a much larger social group. This moment was facilitated by the arrival of several waves of Maoist asesores who deepened the communities critical analysis of capitalism and their own place within it and greatly developed their organizational capacities. The fifth moment was the constitution of a fraction of the indigenous campesino movement as a revolutionary people which no longer simply saw itself pursuing its own particular interest but which rather identified itself deeply with a larger project of human emancipation. This coincided with a crisis in the indigenous campesino movement precipitated
The second moment was the crisis in the whole traditional worldview of the communities in the post-Second World War period, when radical transformations in the political economy of Chiapas exposed the inadequacy of that worldview and made them receptive to a wide range of competing modern ideological projects including evangelical Protestantism, liberation theology, Maoism, and finally the left-wing revolutionary nationalism of the FLN. The third moment, and arguably the most critical one, was the elaboration of a layer of organic indigenous campesino intellectuals in the course of the training of indigenous catechists by the Diocese of San Cristóbal. It was the appearance of this group that gave the communities to which the catechists belonged the potential for intellectual independence that was a condition for their constitution as a self-conscious collective political subject. This process was not foreordained and in fact developed very unevenly from community to community, but where it brought the proto-communist thought present in the communities into protracted conversation with the most radical currents within the liberationist church it nurtured into existence the nucleus of a new and highly creative political force. The fourth moment in this process was the constitution of the indigenous campesino movement through which this nucleus constituted itself as the leading element of a much larger social group. This moment was facilitated by the arrival of several waves of Maoist asesores who deepened the communities critical analysis of capitalism and their own place within it and greatly developed their organizational capacities. The fifth moment was the constitution of a fraction of the indigenous campesino movement as a revolutionary people which no longer simply saw itself pursuing its own particular interest but which rather identified itself deeply with a larger project of human emancipation. This coincided with a crisis in the indigenous campesino movement precipitated