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Meet the Mercaditas Fighting for Fairness in Mexico
Why you can trust us
In a garden in the Metropolitan Autonomous University at Iztapalapa (UAM), one of Mexico City鈥檚 universities, Fernanda Meneses sells crochet sunflowers and tulips. A few steps away, Teresa Bernal sells vegan coffee and pastries. On the other side of Mexico City, beside a subway station, Alesh Flores sells secondhand glasses, Plumita displays punk necklaces, and Elizabeth Torres Barranco delivers secondhand clothes to customers who bought them online.
These street vendors, who call themselves tiangui sellers (street marketers), 产补锄补谤别帽补蝉, or mercaditas, are mostly women and nonbinary people. They fill their tiny street shops with drapes, small tables, or suitcases and display their secondhand or handmade products without official permission from local authorities.
In 2021, the found more than 16% of girls and women over the age of 15 had experienced economic, patrimonial, or labor violence in Mexico City in 2020, while 20.8% were victims of workplace violence and 9.8% received less than pay their colleagues doing the same job.
As Carla Carpio, sociologist and investigator in the gender research center at the National Autonomous University of Mexico (UNAM), explains, mercaditas aren鈥檛 interested in getting approval from the government for street vending because they鈥檝e experienced so much discrimination and exploitation.
鈥淭he mercaditas鈥� protest is uncomfortable [for institutions] because it questions the patriarchal and neoliberal system,鈥� Carpio explains. 鈥淲ith their activity, these women prove they can be free. … As mercaditas, they run their own business independently. No family members administer their wages and they collaborate among women.鈥�
Typically, 13 pesos per day or 390 pesos per month ($23) if their stand takes up less than 1.2 meter (or 3.94 feet) of space, and between 1,140 and 2,220 pesos per month if they鈥檙e operating a daily stand. But for mercaditas, informal sales are a form of mutual support, a protest against gender-based economic violence, and a network of solidarity.
From the University to the Streets
At the onset of the pandemic, a group of tiangui sellers started Mercadita Vassincelos, a self-managed market at Mexico City鈥檚 Buenavista Metro station. Flores, a 25-year-old student who sells secondhand clothes and glasses, says the market was created to make a 鈥渟afe, separatist, and dissident point鈥� that 鈥渇ormal jobs do not respect women and nonbinary people鈥檚 rights.鈥�
Street selling is a risky activity in Mexico City, especially for women and nonbinary people. Beyond the potential for exploitation, several mercaditas told 精东影业 they have experienced physical and verbal aggression from potential customers. However, these sellers have banded together to create solidarity networks that allow them to work safely.
鈥淚n 2023, after the sexual assault on a student, dozens of university street sellers organized months of protests and strikes,鈥� says Mar铆a Azucena Feregrino Basurto, a postdoctoral fellow in social studies at UAM. 鈥淭hanks to these protests, the university authorities accepted street sale activities in the garden as long as it is done only by students.鈥�
Now, street vendors at UAM typically sell goods on weekdays and they are able to manage themselves. 鈥淎t the beginning, to feel safer, a group of our colleagues was in charge of the surveillance, but now we do not need it anymore,鈥� says Meneses, an economics student at UAM who sells stationery and crocheted homemade flowers. 鈥淭here is extensive communication between us; we support each other.鈥�
Bernal agrees, adding that selling at UAM has been essential to ensuring her safety. 鈥淪elling here is fundamental for us because carrying out the activity outside the university means a waste of studying time and puts us in danger, since attacks on street vendors are a very widespread phenomenon,鈥� she says.
UAM street sellers organize through Facebook groups, some of which have more than 5,000 members. 鈥淚 sell biscuits and sweets with a friend,鈥� says Perla Lima, a biology student at UAM. 鈥淲hen I鈥檓 attending a lesson, she is in charge of selling, and I do the same for her.鈥� Lima has been a street vendor since she was 8, selling goods to help her family. Now, as a student, she is able to afford her meals, some bills, and the transportation needed to travel to and from her college every day.
This commitment to fighting against repression is a hallmark of the mercaditas鈥� movement. 鈥淭he mercaditas鈥� objective intersects moral and ethics through the reappropriation of public space and an explicit breaking of the stigma linked to informal jobs,鈥� explains Basurto. 鈥淎ll those factors are combined with feminism and creation of solidarity networks.鈥�
For Teresa Bernal, a 22-year-old UAM student majoring in Spanish literature, community is essential to her ability to sell goods. 鈥淚 prepare everything that鈥檚 needed for my vegan caf茅 the previous evening, then I get up at 5 a.m.,鈥� she says. 鈥淚t takes me 45 minutes to arrive at the university and set up my stand. I have to do this with the help of my friend because I have a physical disability, and then I have to get to class on time.鈥�
Ana Patricia Serrano Herrera, a literature student at UAM, sells K-Pop products, including photos, stickers, and posters. 鈥淚 live with some roommates, and I pay 2,200 pesos per month [around $130],鈥� she says. 鈥淢y family helps me, but they cannot afford all the expenses. I don鈥檛 earn a lot with my business, but it鈥檚 a flexible job, which gives me time to study and follow the lessons.鈥�
Collective Prosperity
Outside of UAM, street sellers work in different universities, the metro station, and public squares, and they are informally organized. In Mexico City, there are five collectives with between 30 and 40 women and nonbinary sellers. These collectives go beyond organizing sellers around safety.
鈥淚n some cases, the groups of mercaditas not only deal with selling, but organize workshops and training courses on reproductive health, solidarity economy, self-handling,鈥� explains Carpio. 鈥淥n certain occasions they organize events, photographic or artistic exhibitions. The bazaars become places with a cultural and political [purpose].鈥�
Many of these sellers dream of opening a shop of their own. For Plumita, selling handmade punk collars and feather earrings is crucial to caring for her three children. 鈥淢y income goes from a minimum of 1,500 to a maximum of 10,000 pesos per day [$89 to $596],鈥� she says. 鈥淢y dream would be to have my own shop where I鈥檒l be free and not exploited or discriminated against.鈥�
Elizabeth Torres Barranco, an anthropology student, sells secondhand clothes online, in the neighborhood she lives on the outskirts of Mexico City, and at the Chabacano metro station, a famous delivery point for online sellers.
Torres dreams of converting her experience as a bazare帽a into a thesis for her anthropology degree thesis. She wants to share the stories of women like her, who use street sales to create bridges of solidarity, balance care work, and fight economic violence.
Some of the mercaditas hope that organizing through collectives will make street selling more appealing to women and nonbinary people in Mexico City looking to earn income for themselves. 鈥淔or me, selling here is liberating,鈥� Torres says. 鈥淲e are organized; we have a group on social media with [more than] 4,000 participants. I feel safe here, and I have also made some friends. That鈥檚 the reason why I would like to involve more women in this type of work. I feel that our actions have a strong feminist component because we collaborate and show solidarity among women sellers.鈥�
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Monica Pelliccia
is an Italian freelance multimedia journalist who covers environmental and social issues such as biodiversity conservation, women鈥檚 issues, climate change, Indigenous peoples鈥� rights, food security and agroecology. She has produced reports from India, Ecuador, Honduras, Brazil, Cambodia, Morocco, and Spain for international media outlets as Mongabay, L鈥橢spresso, El Pais, and The Guardian. She was a 2017 Adelante Fellow with the International Women鈥檚 Media Foundation, earned a Master鈥檚 degree in journalism from Columbia University and the University of Barcelona. She speaks English, Spanish, Italian, and Portuguese.
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Alice Pistolesi
is a journalist who focuses on how oppressed peoples and populations work to claim autonomy and self-determination, and on environmental and feminist protest movements. She is the editor of Atlas of Wars and Conflicts in the World, where she publishes dossiers on reports on global issues. She earned her bachelor鈥檚 and master鈥檚 degrees in political and international sciences and international studies from the University of Pisa, and is based in Italy. In 2021, she won the Leonardo Berni award for her work with Tuscany Chronicler. She speaks Italian, English, and Spanish.
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