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El Salvador: Illusions


I was told this summer by both Alvaro Magaña and Guillermo Ungo that although each of course knew the other they were of “different generations.” Magaña, the president of El Salvador, was fifty-six. Ungo, the leader of the opposition coalition, was fifty-one. Five years is a generation in El Salvador, it being a place in which not only the rest of the world but time itself tends to contract to the here and now. History is la matanza, the 1932 “killing,” and then current events, which recede even as they happen: the minister of defense, General José Guillermo García, is widely perceived as a fixture of long standing, an immovable object through several governments and shifts in the national temperament, a survivor. In context he is a survivor, but the context is just three years, since Colonel Majano’s coup of October 15, 1979, which displaced the government of General Romero.

All events earlier than the Majano coup have by now vanished into uncertain memory, and the Majano coup itself is seen as so distant that there is common talk of the next juventud militar, of the cyclical readiness for rebellion of what is always referred to as “the new generation” of young officers. “We think in five-year horizons,” the economic officer at the American embassy told me one day. “Anything beyond that is evolution.” He was talking about not having what he called “the luxury of the long view,” but there is a real sense in which the five-year horizons of the American embassy constitute the longest view taken in El Salvador, either forward or back.

One reason no one looks back is that the view could only dispirit: this is a national history peculiarly resistant to heroic interpretation. There is no libertador to particularly remember. Public statues in San Salvador tend toward representations of abstracts, the Winged Liberty downtown, the Salvador del Mundo at the junction of Avenida Roosevelt and Paseo Escalón and the Santa Tecla highway; the expressionist spirit straining upward, outsized hands thrust toward the sky, at the Monument of the Revolution up by the Hotel Presidente.

If the country’s history as a republic seems devoid of shared purpose or unifying event, a record of insensate ambitions and their accidental consequences, its three centuries as a colony seem blanker still: Spanish colonial life was centered in Colombia and Panama to the south and Guatemala to the north, and Salvador lay between, a neglected frontier of the Captaincy General of Guatemala from 1525 until 1821, the year Guatemala declared its independence from Spain. So attenuated was El Salvador’s sense of itself in its moment of independence that it petitioned the United States for admission to the union as a state. The United States declined.

In fact El Salvador had always been a frontier, even before the Spaniards arrived. The great Mesoamerican cultures penetrated this far south only shallowly. The great South American cultures thrust this far north only sporadically. There is a sense in which the place remains marked by the meanness and discontinuity of all frontier history, by a certain frontier proximity to the cultural zero. Some aspects of the local culture were imposed. Others were borrowed. An instructive moment: at an exhibition of native crafts in Nahuizalco, near Sonsonate, it was explained to me that a traditional native craft was the making of wicker furniture, but that little of this furniture was now seen because it was hard to obtain wicker in the traditional way. I asked what the traditional way of obtaining wicker had been. The traditional way of obtaining wicker, it turned out, had been to import it from Guatemala.

In fact there were a number of other instructive elements about the day I spent in Nahuizalco, a hot Sunday in June. The event for which I had driven down from San Salvador was not merely a craft exhibit but the opening of a festival that would last several days, the sixth annual Feria Artesenal de Nahuizalco, sponsored by the Casa de la Cultura program of the Ministry of Education as part of its effort to encourage indigenous culture. Since public policy in El Salvador has veered unerringly toward the elimination of the indigenous population, this official celebration of its culture seemed an undertaking of some ambiguity, particularly in Nahuizalco: the uprising that led to the 1932 matanza began and ended among the Indian workers on the coffee fincas in this part of the country, and Nahuizalco and the other Indian villages around Sonsonate lost an entire generation to the matanza. By the early 1960s estimates of the remaining Indian population in all of El Salvador ranged only between 4 and 16 percent; the rest of the population was classified as ladino, a cultural rather than an ethnic designation, denoting only hispanization, including both acculturated Indians and mestizos, and rejected by those upperclass members of the population who preferred to emphasize their Spanish ancestry.

Nineteen thirty-two was a year when Indians around Nahuizalco were tied by their thumbs and shot against church walls, shot on the road and left for the dogs, shot and bayoneted into the mass graves they themselves had dug. Indian dress was abandoned by the survivors. Nahuatl, the Indian language, was no longer spoken in public. In many ways race remains the ineffable element at the heart of this particular darkness: even as he conducted the matanza, General Maximiliano Hernández Martínez was dismissed, by many of the very oligatchs whose interests he was protecting by killing Indians, as “the little Indian.”

On this hot Sunday fifty years later the celebrants of Nahuizalco’s indigenous culture would arrange themselves, by noon, into two distinct camps, the ladinos sitting in the shade of the schoolyard, the Indians squatting in the brutal sun outside. In the schoolyard there were trees, and tables, where the Queen of the Fair, who had a wicker crown and European features, sat with the local guardia, each of whom had an automatic weapon, a sidearm, and a bayonet. The guardia drank beer and played with their weapons. The Queen of the Fair studied her oxbloodred fingernails. It took twenty centavos to enter the schoolyard, and a certain cultural confidence.

There had been Indian dances that morning. There had been music. There had been the “blessing of the market”: the statue of San Juan Bautista carried, on a platform trimmed with wilted gladioli, from the church to the market, the school, the homes of the bedridden. To the extent that Catholic mythology has been over four centuries successfully incorporated into local Indian life, this blessing of the market was at least part of the “actual” indigenous culture, but the dances and the music derived from other traditions. There was a Suprema Beer sound truck parked in front of the Casa de la Cultura office on the plaza, and the music that blared all day from its loudspeakers was “Roll Out the Barrel,” “La Cucaracha,” “Everybody Salsa.”

The provenance of the dances was more complicated. They were Indian, but they were less remembered than recreated, and as such derived not from local culture but from a learned idea of local culture, an official imposition made particularly ugly by the cultural impotence of the participants. The women, awkward and uncomfortable in an approximation of native costume, moved with difficulty into the dusty street and performed a listless and unpracticed dance with baskets. Whatever men could be found (mainly little boys and old men, since those young men still alive in places like Nahuizalco try not to be noticed) had been dressed in “warrior” costume: headdresses of crinkled foil, swords of cardboard and wood. Their hair was lank, their walk furtive. Some of them wore sunglasses. The others averted their eyes. Their role in the fair involved stamping and lunging and brandishing their cardboard weapons, a display of warrior machismo, and the extent to which each of them had been unmanned—unmanned not only by history but by a factor less abstract, unmanned by the real weapons in the schoolyard, by the G-3 assault rifles with which the guardia played while they drank beer with the Queen of the Fair—rendered this display deeply obscene.

I had begun before long to despise the day, the dirt, the blazing sun, the pervasive smell of rotting meat, the absence of even the most rudimentary skill in the handicrafts on exhibit (there were sewn items, for example, but they were sewn by machine of sleazy fabric, and the simplest seams were crooked), the brutalizing music from the sound truck, the tedium; had begun most of all to despise the fair itself, which seemed contrived, pernicious, a kind of official opiate, an attempt to re-create or perpetuate a way of life neither economically nor socially viable. There was no pleasure in this day. There was a great deal of joyless milling. There was some shade in the plaza, from trees plastered with ARENA posters, but nowhere to sit. There was a fountain painted bright blue inside, but the dirty water was surrounded by barbed wire, and the sign read SE PROHIBE SENTARSE AQUI, no sitting allowed.

I stood for a while and watched the fountain. I bought a John Deere cap for seven colones and stood in the sun and watched the little ferris wheel, and the merry-go-round, but there seemed to be no children with the money or will to ride them, and after a while I crossed the plaza and went into the church, avoiding the bits of masonry which still fell from the bell tower damaged that week in the earthquake and its aftershocks. In the church a mass baptism was taking place: thirty or forty infants and older babies, and probably a few hundred mothers and grandmothers and aunts and godmothers. The altar was decorated with asters in condensed milk cans. The babies fretted, and several of the mothers produced bags of Fritos to quiet them. A piece of falling masonry bounced off the scaffold in the back of the church, but no one looked back. In this church full of women and babies there were only four men present. The reason for this may have been cultural, or may have had to do with the time and the place, and the G-3s in the schoolyard.

During the week before I flew down to El Salvador a Salvadoran woman who works for my husband and me in Los Angeles gave me repeated instructions about what we must and must not do. We must not go out at night. We must stay off the street whenever possible. We must never ride in buses or taxis, never leave the capital, never imagine that our passports would protect us. We must not even consider the hotel a safe place: people were killed in hotels. She spoke with considerable vehemence, because two of her brothers had been killed in Salvador in August of 1980, in their beds. The throats of both brothers had been slashed. Her father had been cut but stayed alive. Her mother had been beaten. Twelve of her other relatives, aunts and uncles and cousins, had been taken from their houses one night the same August, and their bodies had been found some time later, in a ditch. I assured her that we would remember, we would be careful, we would in fact be so careful that we would probably (trying for a light touch) spend all our time in church.

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