liberation theology and Freirian pedagogy. They did not elect leaders so as to not create hierarchies, and to prevent corrupt leadership from developing. The MST has widened the scope of their movement. They have invaded the headquarters of public and multinational institutions, and begun to resist the appearance of fields of genetically modified crops, carrying out marches, hunger strikes and other political actions. The MST cooperates with a number of rural worker movements and urban movements in other areas of Brazil. The MST also remains in touch with broader international organizations and movements that support and embrace the same cause. The MST includes not only landless workers stricto sensu, or rural workers recently evicted from the land, but also the urban jobless and homeless people who want to make a living by working on the land; thus its affinity with housing reform and other urban movements. The squatters' movement MTST (Movimento dos Trabalhadores Sem teto - Homeless Workers' Movement) is commonly seem as an offshoot of the MST. Liberation Theology and Mística As mentioned above, the MST draws ideological inspiration from many conceptual frameworks both religious and political with one aspect of this inspiration being the practice of mística. Mística refers to performance or dance conducted in ceremony like conditions, often with nonverbal components and carried out with the intention of affirming confidence in desired goals or action. With this in mind, mística can be considered a form of mysticism that exists within a distinctly Latin American context. With regards to the MST, this form of mística underwent a series of changes prior to becoming fully adopted by the organisation as part of its methods and practices. Christian mysticism is often an individual experience rather than collective and communal, and so the form of mística practiced by the MST differs chiefly in this regard. It is a communal experience (often linked keenly with the emergence of CEBs) that often sees participation from the assembled group rather than an individual, and this change was brought about by the influence of liberation theology on the MST in the late sixties. Additionally, as historian Daniela Issa notes, mística is a process by which communities associated with the MST can narrate their own history by reviving a collective memory of the oppressed, often in contexts where censorship and state violence are commonplace. The form of mística associated with the MST also draws on a