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While most scholars working on resistance and decolonisation in Latin America and the Caribbean are familiar with the Zapatistas, far fewer have afforded committed attention to the parallel Maya land rights struggle and autonomous social movement in the region. Notably, a movement that is currently advancing in both Central America and the Caribbean, namely, Belize—a former colony of the British Crown. Accordingly, this piece offers a summary of the struggle of the Qʼeqchiʼ and Mopan Maya communities of Toledo District, Southern Belize. More specifically, it introduces readers to the Maya Leaders Alliance (MLA)—an ever-evolving grassroots coalition of Maya organisations, land defenders, and human rights activists that comprise the movement. We start by illustrating the current context of heightened tension that exists between the Maya and the state, and then share an overview of the movement's political aims and programme of activities in the face of the historical, structural, and ongoing colonial forces the Maya are up against. Ultimately, this profile will demonstrate how Maya communities in Belize are practising 'non-metaphorical decolonisation' and engendering 'Indigenous resurgence' whilst mobilising for land, dignity, and a peaceful future. [ABSTRACT FROM AUTHOR]

This article, which has been informed by sustained engagement with an autonomous social movement and long-term participatory action research, offers a critical structural analysis of the Maya land struggle in Toledo District, Belize. We contend that state-sanctioned violations of Free, Prior, and Informed Consent (FPIC) reveal both the coloniality and misanthropic skepticism inherent in conventional 'development' agendas and the Westminster-modelled liberal state. More specifically, by drawing from revolutionary theories of race and decolonisation and placing the concepts of racial capitalism and slow violence into an integrated anticolonial frame, we explain how economic development projects and government sponsored FPIC violations are aiding and abetting land dispossession, ecosystem damage, heritage destruction, the criminalisation of environmental defenders, and disavowals of Indigenous governance. Ultimately, the piece illustrates how extractivist-driven refusals of good faith consultation with Indigenous communities in the Caribbean exacerbate environmental degradation, undermine Indigenous self-determination, and constitute contemporary manifestations of colonial power, racial-capitalist exploitation, and structural (slow) violence. [ABSTRACT FROM AUTHOR]