Mayan Ways Periled, Indians Say : 400-Year Church Ties Cut by Ancient Mexican Tribe

Four centuries ago, Bartolome de las Casas, the first bishop of Chiapas, began a lonely 50-year battle on behalf of exploited Indian tribes throughout Mexico and the Caribbean.

He campaigned at the court of Spain against the near-slavery imposed on native Americans by Spanish colonizers. His book, “Brief Account of the Devastation of the Indies,” was perhaps the hemisphere’s first attack on human rights abuses.

Although mistreatment of the Indians continued for many years afterward, De las Casas’ efforts bore indirect fruit: Since colonial times, native tribes of Mexico have been generally loyal to the Roman Catholic Church. The bond has been especially strong among descendants of the Maya in Chiapas, Mexico’s southernmost state. Here, in the pine-studded highlands, tightly knit Indian groups blended their ancient candle-lit traditions with Catholic rites in unique and beautiful ceremonies.

Until this spring.

Then suddenly, the Chamulas, one of Chiapas’ largest tribes, all but expelled the Catholic Church from their communities. They assaulted tribal members who worshiped at the cathedral in nearby San Cristobal de las Casas, a colonial city named in part for the crusading 16th-Century bishop. Catholic priests entered Chamula villages at their own risk.

To replace the Catholic clergy at baptisms and other ceremonies, Chamula leaders called in a preacher from a solitary Christian sect in the faraway state capital, Tuxtla Gutierrez.

Chamula leaders charged that the Catholic bishop in San Cristobal connived to end traditional Mayan forms of worship. In turn, Catholic officials asserted that the church was merely carrying on its work of protecting the Indians, this time against abusive native leadership.

The exclusion of Catholic worship followed a decade of turmoil among the Chamulas resulting from inroads made by Protestant missionaries. Chamulan leaders asserted that the Protestants also offended local traditions.

The Mexican government, which by law is supposed to protect religious freedom but which is anxious to maintain good relations with the traditional leadership, has washed its hands of both controversies.

In some ways, the clashes reflect the lingering resentment of many indigenous Mexicans over conquest and subjugation as well as their jealous guardianship of old ways and social structure.

“The battles of the Conquest go on every day here,” said Duncan Earle, an anthropologist from Vanderbilt University, during a recent visit to Chiapas.

Mistrustful of Change

The Chamulas, 60,000 strong, have long been mistrustful of change. Their closed attitudes helped them to maintain old practices even while living next door to San Cristobal, a colonial town that lies in a valley below the Chamulas’ highland preserve that is populated mainly by mestizos, or people of mixed blood.

San Juan Chamula, surrounded by corn and pasture land, is the municipal and ceremonial center of the Chamulas’ mountain enclave. The whitewashed church here is decorated with images of saints draped in brightly colored Chamulan garb. Chamulas, dressed in their characteristic woolen ponchos, shawls and sashes, light candles meant to bring good health and fortune. Shamans, chanting in the Chamulas’ native tongue, perform marriages and dissolve curses.

Many Chamulan rituals feature heavy drinking of mountain-brewed alcohol, the sale of which is controlled by economically powerful clan leaders called caciques . The numerous caciques also control land, stores and transportation, giving them a virtual stranglehold on the Chamulas’ subsistence economy.

In addition, the government deals with most Indian groups through the caciques, who in return deliver a unanimous vote in local and national elections for the ruling Institutional Revolutionary Party. The mayor of San Juan Chamula, a post that is the funnel for state funds, is chosen by the party in consultation with the caciques.

Origin of Troubles

The troubles between the Catholic Church and the Chamulas apparently began with church efforts to curb drinking and alcoholism. The clergy also criticized loan-sharking by the caciques.

“The church did not respect our tradition,” said Salvador Lopez, the young mayor of San Juan Chamula. “We have to maintain our unity.”

Lopez said that the new “bishop” invited to San Juan operates a church in Tuxtla Gutierrez that venerates San Pascual, a popular saint in the region.

“He does not interfere with the ancient ceremonies,” the mayor added.

Catholic officials consider the end of Catholic worship to be temporary and believe that Chamulan loyalty to the church will win out over caciquismo .

“Even the Caesars fell,” said Javier Ruiz, a priest in San Cristobal. “So will the caciques.”

As evidence, Ruiz pointed out that despite possible reprisals, many Chamulas continue, on the sly, to worship at the cathedral in San Cristobal.

Protestants Also Disliked

Protestant sects have also attracted the wrath of the caciques. Many of the Protestant groups frown on drinking and disapprove of riotous fiestas led by old-time religious leaders.

Caciques and their vigilantes expelled Chamulas who have converted to Protestantism from the highlands. Over the years there have been reports of murders of male converts and rapes of their wives. The ostracized have taken refuge in and around San Cristobal.

One such squatter community, called Betania, just south of town, is populated entirely by Chamulas who were thrown out of their villages after converting to the Evangelical Presbyterian Church. The residents now make a meager living gathering wood and selling charcoal, and they say it would be dangerous to return home.

“We no longer consider reuniting with the Chamulas in the mountains,” said a young convert in Betania named Gabino.

“The Mexican government has the right to involve itself, but it chooses not to,” said Candido Coheto, the government’s Director of Indigenous Education. “It chooses to respect the Chamulas’ customs. Otherwise, the government would be going against the majority to protect the minority . . . against the determination of the people.”

Coheto was especially critical of the Protestant conversions. Some Mexican government officials consider Protestant worship a foreign import at odds with Mexican traditions.

“Why do these missionaries have to involve themselves in affairs that are not their own? They’ve provoked brother against brother, which has resulted not only in expulsions but in deaths,” Coheto said.