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The cargo system (also known as the civil-religious hierarchy, fiesta or mayordomía system) is a collection of secular and religious positions held by men or households in rural indigenous communities throughout central and southern Mexico and Central America. These revolving offices, or cargos, become the unpaid responsibility of men who are active in civic life. They typically hold a given post for a term of one year, and alternate between civic and religious obligations from year to year. Office holders execute most of the tasks of local governments and churches. Individuals who hold a cargo are generally obligated to incur the costs of feasting during the fiestas that honor particular saints.
Where it is practiced, there is generally some expectation of all local men to take part in this cargo system throughout their lives. Office holders assume greater responsibilities as they grow in stature in the community. Such progression requires substantial financial resources, but eventually an individual who holds a requisite number of posts in service to his community retires and joins a group of elders instrumental in community decision-making, including appointing people to cargos.
This expectation of local men to take part in this system is both an economic and a social one, as those who do not contribute are seen as not being deserving of living in the village.[1] It served to create a village system where the old were helped by the young and women helped by men. Furthermore, the legal enforcement of village obligations solidified communal (social) identity, rather than an identity dependent upon and linked to the national state. The cargo system has also been considered influenced by traditional Hispanic customs, as the municipal government provided the tradition of cargas consejiles, where village residents are obligated to serve post terms.[2]
During the 19th and 20th centuries, the cargo system was a ladder system in which indigenous men could climb up. The cargo system was mainly defined as a public labor and community service. Villages that were impoverished were able to get help easier because taxes were not charged, yet public work was given. It was a system which involved faithful and long term community service. Men and women (husband and wife) were considered one unit, men needed their wives in order to succeed in their community. Women did not claim rights in relation to village government.[3]
- ^ Sueann Caulfield; Sarah C. Chambers; Lara Putnam, eds. (2005). Honor, status, and law in modern Latin America. Durham: Duke University Press. ISBN 0-8223-3587-5.
- ^ Sueann Caulfield; Sarah C. Chambers; Lara Putnam, eds. (2005). Honor, status, and law in modern Latin America. Durham: Duke University Press. ISBN 0-8223-3587-5.
- ^ Caulfield, Sueann, et al. “Community Service, Liberal Law and Local Custom in Indigenous Villages: Oaxaca, 1750-1850.” Honor, Status, and Law in Modern Latin America, Duke University Press, 2005, pp. 60–63.