The Association of Communitarian Health Services (ASECSA) and the Role of Religion and Health in Central America
The Association of Communitarian Health Services (ASECSA) is a transnational, religiously influenced health program in Central America created during the Cold War. ASECSA was founded in 1978 by a small group of international health professionals with ties to programs started by Catholic and Protestant clergy and laity in Guatemala’s western highlands in the 1960s. It introduced a model of healthcare in which Maya health promoters and midwives became partners in healing rather than objects to be cured. Support for the health programs and ASECSA came from secular and religious international agencies, including the United States Agency for International Development (USAID), German Misereor, Catholic Relief Services, and the World Council of Churches. ASECSA was founded to disseminate knowledge of popular health education strategies used by health promoters and midwives to provide preventive and curative medical services to their communities. The education methods grew from Paulo Freire’s Pedagogy of the Oppressed and its use by religious agents influenced by liberation theology. Although it was founded in Guatemala, ASECSA’s publications and meetings attracted participation by health professionals and paraprofessionals from Mexico, Central America, and even the Caribbean. Ecumenical religious centers affiliated with liberation theology in the 1960s and 1970s facilitated the development of popular health programs that played a defining role in the region.
What can we learn about the documents we work with if we incorporate a study of document creation, travel, and storage into the consideration of document content? Some well-known documents, such as the Popol Vuh, have backstories that reveal as much as their content. But even obscure documents, such as a dispute over a road detour in 18th-century Guatemala, can be read productively as objects with life trajectories. Understanding the “life” of this document—the world in which it was made, the tools and knowledge of its making, its travel while being written, its storage in colonial and national archives—sheds new light on its meaning. Similarly, all colonial documents can be interpreted in new ways if their lives are treated as part of the interpretation.
From the period of imperial conquest and competition, the Caribbean coast of Central America has served as an interstitial space: between British and Spanish rule; between foreign corporate control and national inclusion; mestizo, black, and indigenous. Running from Guatemala in the north through Honduras, Nicaragua, Costa Rica, and Panama in the south, “la Costa” has functioned as a contested terrain imbued with economic import, ethnic difference, and symbolic power. The coastal zones were transformed in the 20th century through the construction of railroads and later highways, large-scale foreign immigration, the spread of states’ bureaucratic agents, and internal migrants, as well as transnational projects such as the Panama Canal and the United Fruit Company’s integrated banana plantation empire.
The coastal region’s inaccessible terrain, large communities of lowland indigenous people, and vast numbers of Afro-Caribbean migrants from islands such as Jamaica markedly differentiated these lowlands from the wider Central American republics. From indigenous groups such as the Rama, Mayangna-Sumu, Kuna, Guaymí, and Bribri, to the Afro-indigenous Garifuna and Miskitu, and the English-speaking black Creoles and Afro-Antilleans, the region has enjoyed great ethnic diversity compared to the nominally mestizo republics of which it has formed part. Finally, ladino (non-indigenous) or mestizo (mixed-race) campesino migrants from the Pacific or Central regions of the isthmus arrived in large numbers throughout the 20th century. Racism, ethnic exclusion, and marginalization were often the response of national states toward these coastal populations. In some contexts, tensions between and among ethnic groups over land and natural resources, as well as between national states and local autonomy, flared into violent conflict. Elsewhere in Central America, the Caribbean coast’s position in national political development permitted a gradual meshing of national and regional cultures during the second half of the 20th century.
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Latin American History. Please check back later for the full article.
The Sandino Rebellion Digital Historical Archive website, a work in progress, is envisioned as a comprehensive, interpretive, open-access digital archive housing all relevant primary documents, and rare, out-of-print, or hard-to-access published works, that treat the period of the Sandino rebellion in Nicaragua (1927–1934) and the counterinsurgency campaign waged by the U.S. and Nicaraguan governments against this homegrown, campesino-based nationalist insurgency led by Augusto C. Sandino, the supreme chief of the Defending Army of Nicaraguan National Sovereignty (Ejército Defensor de la Soberanía Nacional de Nicaragua, or EDSN). Primary documents, digitized from the originals in public and private archives in the United States, Nicaragua, Great Britain, Honduras, and elsewhere, are categorized by type, provenance, and theme, with many transcribed and fully searchable. The website currently housed more than 3,700 hitherto unpublished primary documents as of May 2014; ultimately, the goal is to make universally accessible approximately 30,000 documents, including letters, diaries, military reports, consular dispatches, court records, newspaper accounts, oral histories, photographs, maps, rare published works, and other materials, to be accompanied by interpretive commentaries on specific documents, events, issues, and controversies.
The digital archive is organized in the manner of a historian’s workspace in the wake of repeated visits to the many libraries, archives, and repositories that bear on the questions we seek to address. The criterion informing the selection of documents is simple: material is included if it helps to shed light on how Nicaraguans struggled to make their own history during this period. In the spirit of social and cultural history, the focus is on ordinary people and members of subordinate groups—campesinos, indigenous communities, women, migrants—while abiding attention is also paid to more prominent and powerful actors, including merchants, landowners, politicians, and military leaders.
Roughly two-thirds of this material was culled from Record Group 127 (Records of the United States Marines) in the U.S. National Archives and Records Administration, which includes a staggering array of documentation relating to virtually every aspect of this rebellion and the counterinsurgency campaign that sought to crush it: patrol and combat reports, intelligence reports and memoranda, photographs, captured correspondence, court records, prisoners’ statements, and much else. Other major repositories and collections include the Library of Congress; the records of the U.S. Department of State (Record Groups 59 and 84 of the U.S. National Archives II in College Park, MD); the Marine Corps Research Center (Quantico, VA); the oral histories produced by the Instituto de Estudio del Sandinismo in the 1980s (now the Instituto de Historia de Nicaragua y Centroamérica of the Universidad Centroamericana, or IHNCA-UCA, in Managua); and private collections, most notably material generously shared by Walter Castillo Sandino, the grandson of General Sandino.
Pulque, the alcoholic beverage of pre-Columbian highland Mesoamerica is the fermented derivative of aguamiel, the juice or sap of the agave known as agave pulquero—principally Agave salmiana. Aguamiel is a sweet, somewhat heavy juice that collects in a scraped out basin in the heart of the agave pulquero and, unless refrigerated, rapidly ferments into the alcoholic pulque. The agents of fermentation are ambient and plant-colonizing bacteria and yeasts. Fresh pulque is a frothy, cloudy brew with a slightly sour taste, usually containing around 2 percent alcohol or somewhat higher, meaning it can be drunk in large quantities without intoxicating the imbiber. Although it is a nutritious drink, consumption was condemned by Spaniards in varying degrees during the Colonial Period. Its popularity in contemporary southern Mexico is increasing after more than a century of persecution and public disparagement. Pulque figures prominently in pre- and post-Columbian Mesoamerican history.
Production of tequila and mezcal is completely different from production of pulque. The former are distilled from the pressed juice (tepache) of macerated and roasted hearts of certain agaves. The juice is fermented in vats for several days, then heated in a still, evaporated, and condensed. Tequila, by law is made from A. tequilana, and mezcal by custom is made primarily from A. angustifolia. Both these distillates contain about 40 percent alcohol. Pulque is a naturally occurring product consumed by native peoples for at least two millennia. Tequila and mezcal are industrial products derived from processes introduced into the Americas by Europeans.
The role of religion shifted dramatically in Central American politics during the 20th century, as the Catholic Church moved from a position as conservator of the status quo to a powerful force for reform and human rights. The century also witnessed the rise, then the “boom,” of Protestant—specifically Pentecostal—religion. By the century’s end, Central America had become among the most Protestant regions of Latin America, with every country except Costa Rica and Belize measuring a large and rising evangélico minority. These changes unfolded alongside, and deeply affected, one of the most traumatic and violent periods in the region’s history, the so-called Central American crisis of the late 1970s and 1980s, when Nicaragua, El Salvador, and Guatemala became the battlegrounds for one of the last large proxy wars of the larger Cold War, between Marxist insurgencies and authoritarian governments.
U.S. foreign policy toward Latin America in the 19th century initially focused on excluding or limiting the military and economic influence of European powers, territorial expansion, and encouraging American commerce. These objectives were expressed in the No Transfer Principle (1811) and the Monroe Doctrine (1823). American policy was unilateralist (not isolationist); it gradually became more aggressive and interventionist as the idea of Manifest Destiny contributed to wars and military conflicts against indigenous peoples, France, Britain, Spain, and Mexico in the Western Hemisphere. Expansionist sentiments and U.S. domestic politics inspired annexationist impulses and filibuster expeditions to Mexico, Cuba, and parts of Central America. Civil war in the United States put a temporary halt to interventionism and imperial dreams in Latin America. From the 1870s until the end of the century, U.S. policy intensified efforts to establish political and military hegemony in the Western Hemisphere, including periodic naval interventions in the Caribbean and Central America, reaching even to Brazil in the 1890s. By the end of the century Secretary of State Richard Olney added the Olney Corollary to the Monroe Doctrine (“Today the United States is practically sovereign on this continent and its fiat is law upon the subjects to which it confines its interposition . . .”), and President Theodore Roosevelt contributed his own corollary in 1904 (“in the Western Hemisphere the adherence of the United States to the Monroe Doctrine may force the United States, however reluctantly, in flagrant cases of wrongdoing or impotence, to exercise an international police power”). American policy toward Latin America, at the turn of the century, explicitly justified unilateral intervention, military occupation, and transformation of sovereign states into political and economic protectorates in order to defend U.S. economic interests and an expanding concept of national security.
Natalia Sobrevilla Perea
The wars of Spanish-American independence were a series of military campaigns that took place in the Americas between 1809 and 1825, which resulted in the creation of more than a dozen republics in the territories that had previously been part of the Hispanic monarchy. Triggered in the short term by the Napoleonic invasion of the Spanish peninsula in 1808, there were more deep-seated reasons, however, that led to the collapse of an empire that had existed for three hundred years. Classic historiography has stressed the importance of the Bourbon Reforms that brought to the fore the contradictions within the Hispanic monarchy and gave rise to a sense of proto-nationalism. These interpretations have given much importance to the role of the Enlightenment and the fear brought by possible social revolution. Some authors consider that these wars were the result of the Americans’ long-held contempt for Europeans. These views consider that struggle for liberation had begun much earlier, possibly as far back as the 1780s, inspired by the American and French Revolutions. More recent historiography has highlighted the war that engulfed Spain itself between 1808 and 1814 as the crucial event that led to fighting in the Americas. This event is seen as not just the trigger for the events to unfold, unleashing conflicts that had been simmering for much longer, but what shook to the ground the archaic but surprisingly durable composite Hispanic monarchy.
This article will discuss the main events that caused the wars, the moments each national historiography has identified as the ones linked to the independence of their particular region, as well as the events themselves. It begins by looking at the historical antecedents, including the Bourbon Reforms, the American, French, and Haitian revolutions, and at the Napoleonic invasion of the Spanish peninsula. It then discusses the creation of juntas in the Americas and how the confrontation between different jurisdictions resulted in war. The article discusses who were the people involved in the wars and the main events that took place.