New Culture Warriors, New Tactics

The culture war in Honduras is heating up-- and there's a new player involved.

Yesterday the Minister of  Culture, Tulio Mariano González, asked the director of the Casa Morazan (Morazan House) Museum to resign.  Gonzalez wrote:

"If you don't want to work in harmony with the authorities and criticize the government, please resign so that other people who have the will can take you're place."

Carlos Turcios, the Director of the museum, has told the press that his entire budget will be used up on July 31 so the museum will have to fire staff unless the government allocates more funds to pay the staff to keep it open. 

González told the press that the museum was not going to be allowed to close.  He said:

 "NASA also had its budget cut but that doesn't mean that NASA is closing.  What we need to do is improve our offering, improve the initiative, make more work and this is what we're doing in all parts."

Except that NASA would close if you cut its budget so that it could not pay the people it needs to carry out its mission.  A museum cannot stay open without staff to operate it.

According to Turcios, the museum has 8 employees, and enough money to pay half their salaries through July 31. After that, he has 74,000 lempiras ($3700) to pay people for the rest of the year.  He told Conexihon that

"After the 31 of July there is no budget for us but we will not close the Casa Morazan."

Meanwhile, González says the museum is only closing temporarily.  La Prensa says he told radio station HRN that

"The Honduran Institute of Anthropology and History is doing a restoration and decided to close it [the Casa Morazan] for two weeks while doing the work to provide better service."

(The Minister may be referring to the installation of 46 objects that the Honduran Institute of Anthropology and History agreed to loan the Casa Morazan.)

So why did Gonzaléz call for Turcios to resign, when he is apparently volunteering to run the museum, for free?

Turcios thinks that González is operating under a misunderstanding.

The museum rented space for a week long community action seminar by the Confederación Unitaria de Trabajadores de Honduras (CUTH). A group called the Frente Amplio de Trabajadores de la Cultura y el Arte (Broad Coalition of Workers in Culture and Art) was included.

The Frente Amplio is a new player on the scene of culture, organized earlier this summer with an agenda prominently calling for the resignation of the current Minister of Culture. The original announcement of its formation indicted "the total disfunctionality of the Secretaría de Cultura, Artes y Deportes (SCAD) and the head of that same institution, Tulio Mariano Gonzales". Their conclusion was that the leaders of SCAD "are not interested at all in culture" and have put historic patrimony in danger "through governmental indolence".

The initial statements about the formation of the Frente Amplio say that "this is not a closed group, since all artists, intellectuals, and creators of art" are welcome. So unlike the unions of SCAD and other cultural entities like IHAH, which have either gone along with decisions of the ministry and its appointees, or suffered retaliation for efforts to correct mismanagement, the Frente Amplio is not subject to the same kinds of pressures that can be placed on employees.

On Monday the Frente Amplio denounced the virtual abandonment of local Casas de Cultura by the Ministry of Culture, and mismanagement of national museums. They singled out the Casa Morazan, noting that "the budget has been reduced to 800,000 lempiras (some 39,000 dollars), so that it will cease operations this coming [July] 31".

Turcios says some "political activists" in the Secretaria de Cultura, Artes, y Deportes, Minister González's organization, used this statement as a pretext to denounce him for supposedly allowing "political" activities to take place in the museum, resulting in the Minister asking for his resignation.

We think the Minister can't take criticism-- and is unwilling to admit that under his guidance, cultural organizations are falling apart in the country.

Mayanization in action: erasing Pech history

A story that caught my eye today, from the Bulgarian site FOCUS Information Agency (billing itself as "the first Bulgarian private information agency" and "the most preferred Bulgarian electronic media both in Bulgaria and abroad"), simultaneously illustrates the complexity of Honduran cultural history, and the narrowing effects of what historian Dario Euraque has dubbed mayanization: the collapse of all the diversity of Honduras' pluralistic indigenous heritage into one category, as generalized "Maya".

The story reports on an initiative by the "Friendship Society Bulgaria – Honduras" who will be traveling to La Ceiba, a city on the north coast of Honduras, east of San Pedro Sula. There, they say, is found the only river in the world named after their native country, the Rio Bulgaria:

Inquiries have shown that a Bulgarian community has been living in the Central American country for 100 years. At the beginning of 20 century they discovered an unknown river and named it Bulgaria in honor of their native country.

That brought me only a moment's pause. While I had no previous knowledge of a Bulgarian immigrant population, the North Coast is incredibly diverse, and waves of immigrants around the turn of the 20th century were drawn there by the business opportunities created by internationalization of the banana industry.

The expedition will bring Honduran photographers Nimer Alvarado and Mervin Corales to trace the course of this river from its headwaters near Tegucigalpita (a small town, not the capital city), as it runs from Pico Bonito, one of Honduras' astonishing national parks, to La Ceiba.

So far, so good. The article notes that the photographic trek is

carried out in cooperation with the culture center in La Ceiba.

This is one of the local "Casas de Cultura", an initiative pushed forward under former Minister of Culture Rodolfo Pastor Fasquelle beginning in his first term in that position between 1994 and 1996. Casas de Cultura are intended to encourage public participation in the exploration of specifically local histories. It would seem like nothing could be more localized than a coherent Bulgarian community with sufficient sense of national origin to lead them to name a local landmark in memory of that country.

But wait:

The photographs taken will be displayed in an exhibition called Rio Bulgaria – the Bulgarian Presence in the Land of Maya [emphasis added]

So in what sense were Bulgarians living near La Ceiba "in the land of the Maya"? None, really.

We do know quite a lot about the prehispanic people of the north coast of Honduras. They lived in towns, the largest of which probably had populations of a few thousand people, whose remains are recognizable as mounds today, mapped by archaeologists visiting the area since the first half of the 20th century. At least one large archaeological site is directly adjacent to La Ceiba itself, although not developed for visitation. Based on ceramics, it probably dated to the Classic period-- more or less 500-1000 AD. And, also based on these ceramics, the people living near La Ceiba were not the same as the people of Copan, who we refer to today as Maya.

Who were the people living near La Ceiba? To answer that question, we enter into speculative territory, and need to take into account how archaeologists know who lived anywhere. The common approach is to take the people who Europeans described in the 16th century as most likely descendants of those who had lived in the same place earlier. Notice that this means we assume that people stayed in place, unless there is some strong evidence that they moved; this conservative assumption can sometimes be misleading.

But if we take this common approach, then the likely people of the area around La Ceiba would be the ancestors of the indigenous group today known as Pech, previously called Paya. Pech are recognized as the indigenous people who occupied the island of Roatan in the sixteenth century. The northeast coast opposite the Bay Islands was the earliest focus of Spanish occupation, including massive slave raiding of the indigenous population. This began a long history of depletion of Pech population, including forced resettlement and voluntary movement away from exploitation.

The surviving Pech are among the indigenous groups officially recognized by the State of Honduras, under ILO 160, the Convention Concerning Indigenous and Tribal Peoples in Independent Countries of 1989, which was ratified in 1995. According to Minority Rights Group International (MRG), an NGO tracking global diversity, today there are about 2000 Pech who

have resisted total assimilation and, under the national bilingual programme, have developed Pech-language courses and Pech teachers.

In fact, you can find a YouTube video of Pech children singing the Honduran national anthem in translation.

Does it matter that a promotional notice of a pretty bizarre "cultural" exchange between Bulgaria, of all places, and Honduras, erases the historical connection of Pech to the land they once occupied, and replaces it with a generalized "Maya" identity?

Well, yes, it does. Cultural diversity has been a focus of struggle in Honduras for decades. In these struggles, the erasure of other pasts and their replacement with a single Maya past breaks connections between contemporary people and the territory they once occupied. It can lead to investment in understanding one valued indigenous culture to the exclusion of understanding the others that Honduras recognizes. And it undermines attempts fostered by some Honduran intellectuals to forge a national identity that recognizes historical complexity for a nation today working to accommodate various forms of difference.

As MRG puts it

For most of its post-independence history the culture of national unity forged by the state has been on the basis of a mestizo ideal... As a consequence traditional indigenous and minority populations have historically been marginalized, ignored or discriminated against....

This despite the fact that

Unlike other countries of the region, in the 1980s Honduras officially recognized the multicultural composition of its society and the need to protect the economic, cultural and human rights of its ethnic peoples. This helped to create an official space for indigenous and minority populations to work towards having their rights recognized and their needs addressed.

So yes, it matters when a photographic exhibition planned to be shown nationally and internationally erases local identity. And it is especially ironic when this takes place in the context of re-discovering the complexity of European heritages of modern Honduras.

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A historical footnote: the erasure of Pech identity and its replacement by Maya identity has a long literary history.

When Christopher Columbus made his only landfall on the mainland of the Americas in 1502, it was on the north coast of Honduras, across from the Bay Islands-- that is, in the region of La Ceiba. He had first captured a canoe off the island of Guanaja, which, like Roatan, was likely inhabited by Pech speaking people. Most reports today identify the canoe as "Maya traders", ignoring the original accounts, written closest to the time of the incident. These clearly identify the canoe as coming from one of the islands, and its passengers as local people.

Most pernicious, modern accounts base the identification of this canoe on a sixteenth-century general historian, Peter Martyr d'Anghiera, who wrote that

this vast region [the mainland of northern Honduras] is divided into two parts, one called Taïa and the other called Maïa

Or, that is what he is said to have written. In fact, the manuscript of his book clearly has "Païa", not "Taïa", the name previously used for the people who call themselves Pech.