This page summarizes all known CIA meddling in indigenous liberation movements in Abya Yala, both direct and indirect.

Intellectual Capture

Congress for Cultural Freedom

While originally aimed at the Soviet Union, its cultural weaponry (specifically, French postmodernism, relativism, and the rejection of "grand narratives") was later repurposed to capture Global South and Indigenous autonomy movements:

The Zapatistas are a complex case, having deep material practice, but they also attract a massive cloud of Western sympathizers. The "Escuelita Zapatista" was a genuine school of autonomous government. But the international solidarity apparatus that surrounds it is often filled with postmodernists who interpret "mandar obedeciendo" (lead by obeying) as a relativist rejection of science. The Zapatistas' own material sophistication (their clinics, their schools, their agroecology) is frequently ignored by Western academics who prefer to write about their "radical epistemology."
The Mapuche struggle has been severely afflicted. NGOs and European foundations flood Mapuche territories with funding for "intercultural dialogue," "ethnodevelopment," and "territorial ontology." These programs explicitly de-emphasize class analysis and land expropriation in favor of "cultural recognition." The result is a generation of Mapuche leaders trained in French philosophy who can talk about "pluriversal co-existence" but cannot stop the forestry companies from cutting down the Ngen (spirit) of the forest.
The Sumak Kawsay/"Buen Vivir" concept, originally grounded in Quechua materialist philosophy (Ayllu, reciprocity, land as life), was captured by Eurocentric leftist academics in Quito and La Paz. They turned it into a postmodern alternative to development, stripping it of its material edge. The result is governments that talk about "harmony with nature" while opening the Amazon to oil extraction. The discourse became a mask for continued extraction.
The MST is one of the most successful materialist movements in the world—based on class struggle, land occupation, and agroecological science. But within the MST's educational wing, there has been a tension. The Método Paulo Freire is often taught as a purely discursive, relativist method, stripping it of Freire's own dialectical materialism. The postmodernists in the MST's academic alliances want to turn "landless" into a "decolonial identity" rather than a class position. The MST's veterans fight this constantly.
The Pachamama (Earth Mother) concept has been heavily weaponized by Western academic postmodernists. They treat it as an "alternative cosmology" separate from science. This is a lie. The original Aymara concept of Pachamama is materialist: it is the sum total of the material conditions (soil, water, climate, mountains) that make life possible. Postmodernists turn it into a "mystical consciousness" to avoid talking about the actual material relations of land extraction.
The same UNAM-trained, CIA-funded French philosophy is taught in land defense workshops from the Pine Ridge Reservation to the Wet'suwet'en territory in Canada. NGOs like the Ford Foundation (historically linked to the Congress for Cultural Freedom) fund "Indigenous knowledge" workshops that explicitly teach the rejection of scientific method. The result is leaders who can talk about "relational ontology" but cannot organize a legal defense of the pipeline. They are trained to think that mapping the territory with GPS is a "colonial act," so they do not map it, and the pipeline is built.

This is Fanon's "petite bourgeois native intellectual". The weapon works like this:

An autonomous or Indigenous community emerges. (Real material struggle.)
International NGOs, European foundations, and Western universities arrive. They offer funding, scholarships, and "training."
They bring French postmodernism disguised as "decolonization," "pluriversality," "intercultural dialogue," and may even appropriate indigenous knowledge from elders and ceremony.
They train a generation of native intellectuals to talk about discourse instead of material power. "There is no universal truth, only situated knowledge. Science is a Western narrative. Power is everywhere, so resist everywhere, which means resist nowhere in particular."
The community stops acting. The cartel takes the land. The mining company takes the water. The drone takes the life.
The native intellectuals go to conferences in France to talk about the "epistemological violence of the state."