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Putting the Pieces Back Together
By Dave Lindstrom - FHRG In April of this year, a combined delegation from EPICA (Ecumenical Program on Central America and the Caribbean) and NISGUA (Network in Solidarity with the People of Guatemala) visited Guatemala in commemoration of the third anniversary of the death of Bishop Juan Gerardi. As part of the itinerary, the delegation spent some time with the REMHI team in San Marcos. Dave Lindstrom, of the Foundation for Human Rights in Guatemala (FHRG) was part of the delegation.
Two-hundred thousand people were killed and disappeared. But the scars run deep for the 1.2 million surviving victims (orphans, widows, refugees) and their families, including hundreds of thousands who live outside of Guatemala, who continue the daily struggle of survival. Because of fear of further repression, or the lack of resources, most have had no context in which to grieve, to process, to seek healing. The toll on the Guatemalan population is immense, as witnessed in the sustained divisions, fear and violence. Not only has the contract between a government and its people been broken, but many of those who have done the violence are still in powerful positions. But nowhere is the pain felt more than in the indigenous Mayan communities, who suffered 80% of the atrocities committed during the 36-year conflict. Alvaro Ramazzini [2], Bishop of the parish of San Marcos, has seen the entire character of his parishioners change over the years. In a past visit to the Chicago area he stated that, while Mayan communities have been dealing with oppression and violence for centuries, Guatemalan society as a whole is not the same now as it was before the 36-year conflict. Bishop Ramazzini sees the polarization of Guatemalan society as one of the worst effects of the war. Violence is another lamentable fact in post-war Guatemala. According to Ramazzini, "Guatemalans have lost the ability to dialog; they want to resolve things with violence." This is happening at many levels and sectors of society. The character, intensity and magnitude of the atrocities, the depression, the daily violence which continues to this day are all evidence of a community in need of deep healing and reconciliation. Ramazzini stated that it took 36 years for some of these changes to become manifest. It may take even longer for some degree of healing to take effect. REMHI is about healing and reconciliation The REMHI project began as an attempt of the Catholic Church to create a process for healing and reconciliation on behalf of a people whose very social fabric had been torn apart by years of violence. But the report issued by the REMHI team was actually only the third phase of a four-part project. It was in the fourth phase, the returning the report to the people, that the process of reconciliation was to begin to find its fulfillment. This fourth phase was where Bishop Gerardi and others were leading. And this fourth phase was what many in the army may have most feared. In his address, at the presentation of the REMHI report in the Cathedral of Guatemala City, Bishop Gerardi expressed his vision for the REMHI project: When we began this project, we were interested in discovering the truth in order to share it. We were interested in reconstructing the history of pain and death, seeing the reasons for it, understanding the why and the how. We wanted to show the human drama and to share with others the sorrow and the anguish of the thousands of dead, disappeared and tortured. We wanted to look at the roots of injustice and the absence of values. Two days later, Bishop Gerardi was bludgeoned to death in his garage, a prophetic victim of his own vision .[3] And in many areas, the REMHI process was virtually stopped -- before the start of the fourth phase. But some teams are still carrying out the vision. San Marcos - committed to the continuation of REMHI (See San Marcos -- an example of REMHI Phase IV for more on the San Marcos REMHI team) Whenever San Marcos REMHI team member, Victor Lopez loses hope, he remembers the words of one old woman whom the team interviewed: "Today is very historic for us. Finally, it occurred to someone to ask us questions." Victor, Rodolfo Godinez and Rodolfo's daughter, Vilma, make up the REMHI team in San Marcos. The three have dedicated themselves to carrying-out the REMHI process in 30 parishes.
The 4 phases of REMHI -- rebuilding the broken jar Victor gives an overview of the 4 phases of REMHI, which started in 1995: Phase I - Sensitization - This lasted 8 to 10 months, throughout the country. The Church used the media and the Liturgical Calendar to sensitize the people to the need to do the REMHI project. Two very important Bible verses during this phase were Genesis 4:9 ("Where is your brother?") and Nehamiah 2:7 (the call to rebuild the "city of your parents, which is in ruins). Victor describes the effect of this phase as a "revival," a "new Pentecost" for the Church. Phase II - Compilation - This was the gathering of testimonies. Over 5,000 testimonies were gathered from almost 7,000 interviews. Throughout the country, 2 people from each parish acted as "Agents of Reconciliation." These where people from the local communities, who spoke the languages of their own people (15 Mayan languages, primarily Mum, Keqchí, Ixil and Quiché). They were trained in interviewing skills, including "how to listen," "what to do when people cry," etc. The most important aspect of the interviews was allowing and encouraging people (many for the first time) to tell their own stories. As in the other communities, the 30 people trained in San Marcos had 8 statistical objectives for the interviews. This included the recording of the numbers of victims, summaries and descriptions of events, names and factual information of the people massacred, names and information regarding the army and/or guerrillas involved and signatures of witnesses [for possible use in later court proceedings]. Never before had the Church so deeply touched the theme of violence. Important for communication during this phase of the process was the image of a common water jug (symbolizing the community "before" the massacre) and a shattered water jug (symbolizing the community after). During this phase, there was much interference and intimidation by the army and people connected to governing authorities. Interviewers also reported to REMHI teams when the process was being infiltrated, etc. Phase III - Analysis - The data from the interviews was gathered and analyzed. The result was a 4-volume report entitled, Guatemala: Never Again. Besides the testimonies and often quoted statistics, the volumes contained extensive detail as to the social context of the violence, the methods and strategies used, the effects, the governmental and military authors (both administrations and individuals) of the violence as well as recommendations. It was two days after the presentation of this report that Bishop Gerardi was killed. Phase IV - Dissemination - This is the giving of the information back to the communities; the re-building of the people. This Phase IV was to be the longest. Phase IV involves follow-up, done through workshops which might eventually turn into centers of health for survivors of human rights violations. It also involves exhumations, important not only for forensic evidence, but as the beginning of a process of healing. This is especially true for the Mayans, the majority of those touched by violence, for whom burial ceremonies are an important right of passing. Those in the Church were able to compare their experiences of violence with that of the Bible. Many found courage, identifying with Mary, who lost her son, Jesus. Victor states that, for many, "REMHI was the fifth Gospel, written in Blood."
It is Phase IV which has suffered the most serious set back by the death of Bishop Gerardi. Many in the Guatemalan army and para-military no doubt feared this phase as a re-organizing of communities which they had tried to eradicate in the past. And, since the Catholic Church was under no constraint regarding the individual naming of those responsible (as was the Historical Clarification Commission - CEH), they no doubt feared the use of the collected testimonies and evidence in future trials of war crimes. Reflection - the key to healing and reconciliation Victor explains that reflection is key to the process of healing and reconciliation. This reflection is done regarding many levels of society: religious, civil and international. Many communities, especially those living in a high degree of isolation, experience many of the classic symptoms experienced by individuals who have been victimized: anger, depression, blaming of themselves, not seeing the oppressors in their true perspective, etc. The reflection process involves helping the community to understand what was going on in the country as a whole as well as in their own experience. It involves helping them to see that what happened to them was not done in isolation; to understand why the killings, disappearances or massacres happened and to realize that it was not their fault. A booklet used during the workshops and elsewhere helped groups to reflect on the experience. It is a short summary of the historical context, beginning with pre-European history through political regimes, continuing through the 36-year formal conflict in which massacres and other atrocities occurred. The materials are written in story format, with short, simple paragraphs and many pictures. They are meant to be read aloud in group discussion. Exhumations form an important part of the healing process. In Mayan culture, death is a natural rite of passage; it needs rituals. Victor explains that, for many, the rituals have yet to happen. Relatives of massacred individuals in many communities were not even able to cry, much less bury their dead, for fear of the army. The exhumation process, though difficult, expensive and long-running, is the first step toward healing. Communities in San Marcos have done two so far. And two other communities are applying for permission from civil authorities to carry out exhumations. Exhumations also contribute to forensic evidence that can be used in criminal proceedings against those who did the massacres. And it is because of this potential, that communities (and even teams of international workers) who engage in exhumations are under constant intimidation and threats by the military and others. Bishop Gerardi's death -- will it stop REMHI?
Victor explains that the death of Bishop Gerardi has had some positive, as well as negative effects. They have seen people strengthened and become more courageous to come forward with their testimonies. But the Bishop's death has almost stopped the REMHI process. Only the Guatemala Departments with the support of the local Bishop continue. There is no longer any money for REMHI coming from the Archdiocese. [4] The handful of Bishops who are continuing must work with their own funds. Victor states, "In San Marcos, we started with 12 REMHI offices. Now only 4 continue. We don't even have a car." Because of the lack of financial resources, the San Marcos REMHI team has faced limitations. They have successfully translated their workshop materials into the Mayan languages of Mum and Quiché. But their plans for translating the materials into other languages are on hold. "We don't have the money," Victor explains. He admits having some fear that their work might have to stop because of a lack of resources. But this doesn't seem to lessen the commitment of Victor or the rest of the team as they daily work for the restoration of their communities. Their love and dedication to their people are evident as they work and plan as if money was not an issue. There is still so much to do, as some of their activities are just starting to take root. Victor continues, "The exhumations have been a long process. The system doesn't work very well, and is wrapped in political motives and red tape. And there are always those [with connections to the military and para-military] who are watching, sometimes making threats. We place our hope in the recommendations of the CEH [Historical Clarification Commission] to make the process for exhumations easier and more safe. But their enthusiasm cannot be contained as we find ourselves asking what we can do to help. A tear can be seen in Victor's eyes as he thoughtfully responds: 1. Listen to us. Your presence here with us is very important. We have never had an experience like this, where people from other countries have come to show their support of our work here. It means more to us than you can imagine. 2. Tell the people in your countries. Tell them what you have seen. Let them know that many of their own countries helped support the war here. We need a country without borders. The international community has to be aware of what has been happening here, just as we need to be aware of what is happening in your countries. Is reconciliation possible? Through the first three phases of REMHI, the healing process has already begun in many communities all over Guatemala. Victims and families of victims have been able to tell their story, to process together, to cry, to bury their dead, to build memorials, to learn the truth, to tell the truth -- to themselves and to the world. The fourth phase of REMHI, operating in fewer communities and with fewer resources, builds on this dialog. The healing process is carried out in the context of shared knowledge instead of community isolation.
But what about reconciliation? Can the deep divisions in society be removed? Can the violence so evident in numerous daily events be turned into mutual cooperation? Can the indigenous majority ever trust the Guatemalan government, who declared war on them? Can a woman from a peasant village ever forgive a Civil Defense Patrol Captain from the same village, who participated in the torture and killing of her family? South Africa -- an example of reconciliation After the official fall of Apartheid in South Africa, the new government recognized the need to overcome the tremendous hurdles to healing a torn country and established a process by which victims and their oppressors might find some degree of healing and reconciliation. The new government would grant Amnesty to those guilty of crimes against humanity; but only on the basis of their testifying before a Truth Commission as to the details of the wrongs they had committed. Victims had the unique opportunity to come face-to-face with those who had tortured and killed their family members, or who had been involved in the official strategies for such atrocities. In many cases, those involved in the oppression showed no remorse. In other cases, they were obviously lying, trying to absolve themselves. But in many cases, perpetrators were under terrible turmoil and guilt, often breaking down in tears and asking for forgiveness from the victims. As is so often the case, many were forced to do terrible crimes, under threat to their own lives or family's lives. Some had no idea why they did such things. Some felt completely helpless, or even without feeling, as they saw themselves more and more able to torture, to take lives with little thought. Obviously, this was a terrible, painful experience for the victims, as they relived events of the past. Some victims were able to talk directly to those who had taken the lives of their family members. Some victims could not bear to look at them. In talking with friends, professionals and the international community, many stated that they could never forgive them; they would never lose their anger and hatred toward those who did such things. But many victims began to find some degree of reconciliation as they spoke with and heard from their oppressors. Some victims were able to forgive. And some of those who had committed the terrible acts were able to find some healing, if in nothing else than admitting publicly their terrible deeds. But whatever happened on an individual level in the South African process, society in general moved down the road toward reconciliation as the truth was declared from the mouths of the oppressors. The Peace Accords and REMHI -- Guatamala's tools for reconciliation As part of the peace process between the Guatemalan government and the rebel guerrilla forces (the Guatemalan National Revolutionary Unity - URNG), the Historical Clarification Commission (i.e. Truth Commission, CEH) was formed in 1994. But the Commission was weak from the beginning in that they were not allowed to subpoena witnesses or records and they were not to "individualize responsibility" (i.e. directly blame individuals of human rights violations). Furthermore, the 1996 Law of National Reconciliation allowed human rights violators to apply for amnesty (except in cases of genocide, forced disappearance or torture). In effect, the Guatemalan Historical Clarification Commission was given no leverage to force human rights violators to participate in a process for reconciliation. While its final report, "Memory of Silence", is a monumental work in the publication of the truth, and arrived at conclusions and recommendations very close to that of the REMHI report, "Guatemala: Nunca Mas," it had no opportunity for further steps in the reconciliation process. The Peace Accords, signed in December of 1996 between the Guatemalan government and the leaders of the guerrilla movement, were the vision of what it would take for Guatemalan society to come together after decades of military conflict. Like the process for reconciliation, the implementation of the Peace Accords lies mostly in the hands of the government. Most, including the United Nations, recognize that the government has not yet shown the political will to implement them to any meaningful degree or in a timely fashion. There are still many in the government, military, para-military and Civil sector who oppose the process of peace and reconciliation. The murder of Bishop Gerardi was a desperate attempt by these forces to smother the process and to maintain a system that guarantees impunity. But there is a growing number dedicated to a new vision of Guatemala. These were the ones involved in the carving of the Peace Accords. And to the extent that the vision laid out in the Peace Accords comes to reality, the government will have shown an important commitment to the process of reconciliation. In the same way, REMHI offers the hope of healing and reconciliation to a people who have been violated, as well as to the oppressors of human rights. This was the vision of the Church; this was the vision of Bishop Gerardi. The process for healing and reconciliation among the oppressed has taken hold. The death of Bishop Gerardi did not stop this process. The vision continues to be carried out by the Church, by the Civil sector and by the international community. And to the degree that we all become agents of reconciliation, the broken jar can be rebuilt. ------------------------------- [1] The United Nations sponsored
Historical Clarification Commission (CEH) came to similar conclusions. They
found the government forces responsible for 93% of the atrocities and 626
massacres. They attributed 3% of the atrocities to the guerrillas (including 32
massacres). The CEH report entitled, Memory of Silence, published 10 months
after REMHI (February 25, 1999) also found that 83% of the 200,000 victims
killed or disappeared were indigenous. [2] Alvaro Ramazzini is Bishop of the
San Marcos parish. He has been a strong advocate for the poor in Guatemala,
especially those who have suffered so greatly under oppression. He has a great
love for the people and works tirelessly in trying to bring changes to those
systems who continually bring oppression to his parishioners. Apparently he is
very effective, as it was revealed during the Gerardi murder trial that he is
one of the prime targets whose movements and communications have been monitored
and recorded by the military for quite some time. As an example of a bishop who
doesn't stay sitting behind a desk, he was a little late to our meeting with
him. This was because he had just returned from a small community in the
mountains, in which he had to climb for hours on foot. [3] The investigation and trial to
bring to justice the material and intellectual authors of the murder of Juan
Gerardi has been one of the most highly publicized and bizarre trials in
Guatemalan history. The process has brought to international recognition many of
the typical tactics used by those who commit human rights abuses to guarantee
their impunity. Over the course of 3 years, a judge, a prosecutor, and a key
prosecution witness fled the country after saying they had received death
threats. Two grenades exploded at the house of one of the presiding judges the
night before the trial opened. Finally, on June 8, 2001, three high ranking
military officials were convicted of the murder of Juan Gerardi: Col. Byron Lima
Estrada, of the Presidential Intelligence Unit (EMP); his father, retired Capt.
Byron Lima Oliva; and ex-specialist for the military, Obdulio Villanueva were
each sentenced to 30 years in prison. A priest who lived with Gerardi, Fr. Mario
Orantes, was also convicted for complicity and sentenced to 20 years. Lima Oliva
was also convicted on the lesser crime of falsifying documents, for which he was
given a two-year sentence, commutable by paying approximately 80 cents a day. [4] This should not imply a lack of
commitment to the concept of mental health. The Archdiocese Human Rights Office
(ODHAG) has continued in efforts regarding mental health. As far as commitment
to REMHI it should be noted that, from the beginning, the REMHI process was not
adopted by many parishes in Guatemala. In fact, only 30 parishes (i.e. 50% of
the parishes) decided to work with the REMHI project. We asked Bishop Ramazzini
why so many churches decided not to participate. He stated that, from the
beginning, the project was presented to bishops with the option for them to
participate or not to participate. Some opted out because of the danger which
participation would bring to their parishes. The death of Gerardi was a
confirmation to some that the danger of participation was very real. Others
couldn't reach a consensus that the REMHI process would be good for their
parishes. Many parish priests have always felt that the REMHI process was
dangerous. And, in many parishes, priests didn't have a common vision or a
common commitment to Human Rights or to the exhumation process. Some priests
even held many popular views of the military. Bishop Ramazzini feels that many
made a good decision in not participating. The process might have done more
damage to some diocese. Continue to San Marcos -- an example of REMHI Phase IV article
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As
in so many highland communities, thousands in the San Marcos area fell victim to
the "Scorched Earth" campaign carried out under the administration of
the dictator, Rios Montt (current President of Congress). This time period,
during the early 80's, saw the heaviest concentration of massacres, tortures,
disappearances, deaths and displacements of the 36-year war (representing some
80% of the 200,000 killed). San Marcos communities, themselves, had 16
massacres, where an average of 4 to 60 people would die in a matter of days or
hours. "It would have been worse," Rodolfo explains, "but people
started leaving in great numbers in 1982."
They started 'disappearing' people; by 1968, there were no
longer political prisoners, only 'disappeared.'
Well, my children, it's late now. I've now told you part of the
history of our country. It's now up to you to continue to learn it, but
most importantly you have the responsibility of buiding our history,
always remembering to not permit that our histroy of pain repeat itself.