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Abstract
Indigenous peoples in Latin America have produced some of the region's strongest and most enduring social movements, drawing on a diverse repertoire of contention to pursue their goals. In the twenty-first century, social media have transformed the landscape of collective action, compelling Indigenous movements to navigate the evolving dynamics of digital platforms. There is an ongoing debate in the literature regarding the role of social media in mobilization. But we know relatively little about how social media fit into the tactical repertoires of Indigenous actors and what tasks these platforms are used for. This article addresses this gap through an examination of how Indigenous actors use social media during protest events. We conducted a comparative analysis of social media content produced by Indigenous social movement organizations during major protest events in three countries from 2018 to 2019. We find that the most common functions include activating supporters and exposing state violence. These functions support several of the organizations' core mobilization tasks by providing actors with tools to complement collection action.

This current article, a result of a historic hermeneutic research, aims to highlight how the indigenous people have been able to, along the path of the modern indigenous movement, take advantage of the political opportunities offered by the context, in order to boost their identity and in it, its mobilization. As in the recovery of their identity, the construction as a collective and political subjects, have gained stature and political muscle by collating their identity with that of other actors and with that of the state, to which they compete for values, rights, and respect, for their identity. They have shaped the social actor of major prominence, as well as the capacity of summon, and this is what places them in the vanguard of the social struggle.

The indigenous movement in Ecuador has been among the most successful new social movements in Latin America since the late 1980s. Its success may be attributed to its formulation and persistent advocacy of an alternative to the changing manifestations of the capitalist order-the "plurinational state." This position has organized and motivated the movement for the past 20 years, in the course of which it has gained access to the center of economic policy for a time and more recently has operated with greater autonomy. The struggle for plurinationalism remains at the core of the indigenous movement's approach to the current progressive government of President Rafael Correa and provides a distinctly anticapitalist alternative. Though the new constitution embodies elements of the movement's program, there remain fundamental areas of disagreement on the meaning and realization of the plurinational state. [Reprinted by permission of Sage Publications Inc., copyright holder.]

"Discursive development is fluid and continuous, making it hard to determine the concrete moment of discursive change or innovation. The disruptive moment of the introduction, disappearance or reformulation of a central political concept can allow a closer definition of this moment of change, its context and its direction. The analysis of political concepts within a given discourse can contribute to the definition of discursive actors, specific texts that introduce the concept in question and its trajectory within a social movement or the society as such. This is exemplified in the indigenous movement in Ecuador. This movement underwent a considerable discursive change in the 1970s and 1980s, a renovation that still forms the basis for its central position in national politics today. With this discursive shift, the movement began to understand the indigenous peoples as nationalities with state-like structures that would allow self-determination and give them a right to autonomy. This innovation led to a radical discursive shift with demands for a plurinational and -subsequently- intercultural reorganization of society and state. The new discourse and the political concepts introduced by the movement not only gave it a position to speak from, but also changed the discourse of society and state in Ecuador." (author's abstract)