Survivors, victims return to Guatamalan
villages
By LORRAINE ORLANDI
Special to the National Catholic Reporter Cuarto Pueblo,
Guatemala
Petrona Perez Jimenez last saw her husband, her daughter, her
son-in-law and her two small grandchildren on March 14, 1982, the day the army
came to Cuarto Pueblo. That was the day, Perez said, that life changed
forever.
Seeking refuge from the army first "under the jungle leaves" and
then in the Mexican regions of Yucatan and Chiapas, Perez was one of an
estimated 1 million Guatemalans violently displaced from their homes during 36
years of a civil war characterized by one of the most brutal counterinsurgency
campaigns in the history of Latin America.
The civil struggle had its beginnings in a CIA-engineered coup in
1954 that overthrew the elected government of Jacobo Arbenz and installed the
first in a series of brutal military dictators.
The story of Perez, her exile and return, is a somber
counterweight to the recent celebrations of official peace (see NCR Jan. 10).
Her story represents the challenge of reconciliation facing Guatemalans whose
lives were upended by the deep hatreds and vicious human rights abuses of the
civil war.
Almost 15 years have passed since Perez first fled with 10 of her
12 surviving children. That decade and a half might as well be a lifetime: When
Perez returned recently to her homeland, she said she felt like a stranger who
had to begin life again. Perez and hundreds of her fellow villagers from Cuarto
Pueblo came home Dec. 7 to bury the remains of family members and friends
massacred by the army in 1982.
"It's as if it all just happened all over again," said Perez, 55,
who speaks the Mayan language Jakalteka. She joined the people of her village
to hear a 10-minute recital of many of the names of the estimated 350 victims
killed in the 1982 slaughter. The villagers then carried 12 mahogany boxes of
broken bones and 44 nylon bags of human ashes to their final resting place, a
large, communal, cement block tomb painted bright blue.
The remains were part of more than 2,000 pounds of bone fragments
and 4,000 pounds of human ashes exhumed last year by the Guatemalan
Anthropological Forensic Team from 40 sites surrounding Cuarto Pueblo. Although
it was impossible to identify individuals from the remains, forensic analysis
found evidence of victims as old as 82 and as young as 2 months. To remember
their loved ones, participants in the December procession carried hundreds of
handmade wooden crosses bearing the names of the dead.
Perez laid down five crosses: those of her husband, Andres Diaz
Ramirez, 44; her daughter, Balbina Diaz Perez, 20; her son-in-law, Alonzio
Ramirez Vargas, 22; her granddaughter Angelina RamirezDiaz, 2; and her
grandson, Andres RamirezDiaz, 1.
"It is sad, yes, but God is great, and maybe now we can begin to
put it behind us," she said. Perez joins an estimated 35,000 Guatemalan
refugees who have returned to their villages since 1986. More than half of the
displaced arrived in organized, large-scale returns following a January 1993
agreement between the refugees and the Guatemalan government.
Another 30,000 registered refugees remain in Mexico. Thousands of
other citizens displaced by war are scattered inside and outside the country.
The vast majority of the displaced are campesinos from various Mayan ethnic
groups.
Theirs is the tale of an unarmed peasantry caught between
revolution and counterinsurgency, of a culture adapting and surviving against
overwhelming odds.
It is a story that begins and ends with the land.
Cuarto Pueblo, a microcosm of the conflict, was colonized in the
1960s by land-hungry peasants from the largely indigenous highlands. It is one
of a handful of agricultural cooperatives founded in the Ixcan jungle of
northern Guatemala under the guidance of Maryknoll priests. Among them was Fr.
William Woods, who was killed in a mysterious plane crash in 1976 and whose
name was included on a list of 77 murdered or disappeared priests, catechists
and religious handed to the pope during his trip here last year with a request
that they be canonized.
On March 14, 1982, Cuarto Pueblo was literally wiped off the map
when the army swept through the rain forest in a scorched-earth
counterinsurgency campaign. Survivors fled into the jungle or over the Mexican
border two hours away on foot.
The land eventually called them back, even before the war ended.
In April 1994, taking great risks, the first refugees returned to Cuarto
Pueblo. The village, which has no road, electricity or telephone, is slowly
experiencing a rebirth as the people salvage their homes and clear their land
once again.
This process of reconstruction is assisted by lessons learned
during exile: In Mexico, volunteers and missionaries taught many refugees to
read and write. Forced from their homes, the refugees also learned about
politics and grassroots organization. Many of these communities, despite the
turmoil they have endured, emerged from refuge with international support, with
effective organization and with a sense they can build a future of justice for
themselves and their progeny.
Perez and the other villagers who knelt on the floor of Cuarto
Pueblo's new Catholic church in December, praying before a row of plain boxes
filled with bones, said they were closing one chapter of life and opening
another.
In a country where carrying a Bible was once considered a
subversive act, this public reburial represented a powerful political
statement. It also reflected the political and psychological narrative of a
country that has just concluded the final phase of a beleaguered peace process,
opening political and social spaces for reconciliation and reform.
"We want peace," said Marselino Lopez Balam, a catechist who spent
14 years in hiding in the jungle as part of the Communities of Population in
Resistance. "But we also want the government to help us, because they
themselves saw fit to commit this great massacre."
Part of the healing process will come through remembering the
tragedy, through seeking penance from the perpetrators. So, during the Cuarto
Pueblo ceremony, widows, orphans and grieving parents stood before television
cameras and visiting authorities to narrate from memory the events of March 14,
1982.
It was a Sunday, witnesses recalled -- market day in Cuarto
Pueblo. Hundreds of villagers left early for the central plaza to buy and sell
wares, to trade gossip and to attend church. Sometime after 10 a.m., they
remembered, a helicopter flew over, and then some 600 soldiers entered on foot
and surrounded the village, firing on fleeing townspeople.
The army divided those who did not die in the first round of fire
into groups -- men, women, children, elderly. Soldiers tortured them and
executed them over the next few days, mutilating them with machetes, beating
them with blocks, shooting them and burning them alive. Virtually all the
bodies were burned at least once and later covered with lime.
"Sons of guerrillas," the soldiers called their child victims,
attempting to justify the infanticide. The women were forced to cook and carry
water for the soldiers who later stripped off their clothes, made them dance,
then gang raped many of them.
The army remained at least five days after the killing, torching
bodies and buildings, slaughtering livestock and ransacking stores and houses.
This scenario was not particular to Cuarto Pueblo: It was repeated in more than
440 villages across Guatemala. Witnesses laid blame squarely on the military
regime in power at the time.
"I never saw any other army except the government's army,"
recalled Sebastiana, a woman whose husband, mother and son were killed. Until
recently, this public, collective recollection of the military's brutality
would have brought threats, even death to the villagers. Even today, despite
the celebratory ambience surrounding the signing of the peace accords, it
represents an exercise in courage. But fears were assuaged somewhat by the
moral support of survivors of similar massacres who came from the Baja Verapaz
and Chimaltenango provinces. They stood beside the Cuarto Pueblo villagers in
solidarity, confirming the commonality of their experiences -- a united voice
breaking the silence and fear that has long muzzled these traumatized
communities.
Even more solidarity will be required, however, as Cuarto Pueblo's
survivors seek the prosecution of government and military officials who oversaw
the height of state terror in the early 1980s. In addition to legal sanctions,
the villagers are seeking $18 million in recompense for the destruction of
property including a clinic, a cardamom seed dryer and crops.
From their beginning the Ixcan cooperatives like Cuarto Pueblo
have been accompanied by the Catholic church. First, they were guided by
Maryknoller Woods, later by Guatemalan anthropologist Fr. Ricardo Falla, a
Jesuit who lived in hiding with the Communities of Population in Resistance and
wrote two books of testimonies about the Ixcan. Today, Fr. Paco, a Jesuit from
Spain, is on hand to help the people remember their dead and celebrate
life.
"They wanted to finish Cuarto Pueblo, to burn it to the ground,"
he said during the December ceremony. "But today we are even more than we were
then."
On the eve of the reburial of Cuarto Pueblo's martyrs, Paco
baptized 18 children, bringing the number to more than 300 baptized yearly
since the people of Cuarto Pueblo began to return home.
National Catholic Reporter, January 17,
1997
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