A Proud Part of This Moment

Rigoberta Menchu was a native of Guatemala who had witnessed the worst of that country's genocide against its indigenous population. Her father was part of an indigenous group that occupied the Spanish Embassy in Guatemala City in January 1980 to protest massacres of the Indian people; he died when the military set fire to the embassy. Her mother, also an activist, was tortured and killed by the Guatemalan military, her body left to the dogs in the sight of Rigoberta and her siblings. A younger brother and members of Menchu's extended family were also claimed in the violence.

Estimates place the number of Indians killed in Guatemala during the 1980s at 100,000. For the sake of her life, Rigoberta Menchu can no longer live in Guatemala. She serves as a spokesperson for her people, traveling the world, alerting people to the ongoing tragedy of the natives in Guatemala and elsewhere in Latin America, and speaking of signs of hope, such as the growing campaign in response to next year's quincentenary. She was interviewed during a recent visit to Washington, D.C., by Joe Nangle, OFM, who was outreach director of Sojourners when this article appeared. --The Editors

Sojourners: How are your people responding to the 1992 anniversary of Columbus' arrival on your continent?

Rigoberta Menchu: A continent-wide campaign is taking place in Latin America, one which began in October of 1989. The campaign announced that the 12th of October last year was "The Day of Dignity and Resistance Among the Indigenous Peoples." On the occasion of this day, there were activities in all of the countries that are participating in the campaign.

The campaign is intended to be an alternative in opposition to the governments of Europe and Latin America which treat the quincentenary as an encounter of two worlds, as the beginning of progress and development, as the beginning of Latin American history. Their intention is to erase much of the history of the peoples, to erase their struggles.

We as Guatemalans feel an enormous obligation to demand that there be a better reflection on the quincentenary, a fairer interpretation. The historic moments, past and present, which our people have lived through during these 500 years are a fact that should not be ignored or falsified. Today we need peace, democracy, life, and land. We want to link the past with the present so as to determine the future.

We believe that this is an obligation not only for indigenous peoples. The indigenous peoples are a proud part of this moment, and we have much to say. We have done much in 500 years, above all carving out a life, a culture, and a dignity. We wish to have a place in history on the occasion of this anniversary--and not only on this anniversary but for the future as well. However, the obligation is one which rests on all of the poor peoples of this continent, and others as well.

Sojourners: Do you see a role for non-indigenous groups here in North America who are in solidarity with the campaign? Is there an appropriate task for us in this process besides listening and learning?

Menchu: In the beginning the campaign was called "Five Hundred Years of Indigenous Resistance." But later we became conscious that it must include not only indigenous peoples, but all peoples; because "the people" includes the organizations that have fostered a great struggle: the task of human rights, the battle against racism and discrimination, the struggle for land. These are symbols of the social organization which should exist in Latin America--and which does exist. For this reason we have expanded the name of the campaign to "Five Hundred Years of Indigenous and Popular Resistance."

In each country the obligation is that the campaign be broad; it does not include only one sector of society. If we are going to be consistent with the human race today, with today's world, the quincentenary cannot be only for indigenous people. It is for all peoples who have suffered colonization, invasion, or occupation on any continent.

It is an opportunity to raise up the cultural values which these societies have--blacks, indigenous, Chicanos--all people who seek their proper identity. It is a moment to demonstrate that these cultures have to exist, and they must contribute to humanity the great values which they contain. This moment is for all of the groups which have to re-establish their dignity.

We see that the most important thing is for each country to develop its own experience; not trying to generalize what is happening in El Salvador, or to assume that the experience of Canada is that of Guatemala. These are different realities, very special ones.

In my country we cannot separate out the various indigenous struggles over the disappeared, the kidnapped, those assassinated by the military, our struggle against the manipulation of religious faith by the fundamentalists--we cannot separate these things which are the very reality of Guatemala. So for this reason there needs to be developed some genuine experiences at national levels, and something on a continental level, to acquire more knowledge of these struggles--what we call self-discovery.

1992 could be the beginning of a reflection on the 500 years, the beginning of a discovery of what we have--the bad things which exist on this continent and the good things which we must plant, or cultivate, or irrigate, so that they can grow in the future. But it is not a question of 1992 being a great happening after which it can be said that the oppression, the discrimination, the racism, the poverty, and all the other evils have ended. It is the moment to begin creating the conditions for an encounter between two worlds, two cultures.

Sojourners: Are the churches, especially the Catholic Church in Latin America, taking an attitude of assistance, or of holding back the campaign?

Menchu: Regarding the institutional Catholic Church in Central America and Latin America, nothing as yet has come to light. Surely the popular movement, the indigenous organizations, and the students are going to be very careful with this, because we do not want any confrontations at this time or any fears to arise among the churches.

In Europe there is a very positive current, for example, in the churches of Austria. They are very far advanced in their understanding that the 500 years calls into question everything: the first ones who arrived in America 500 years ago; the institutions which arrived afterwards; and those who are living today in America. It is not a matter of seeking culprits, saying that it was the fault of the Spanish, for example; rather, it is a historical process.

We have to focus on creating a consciousness of this reality and of each one's remembering his or her part in it--not covering over the negative part, but highlighting the positive. I believe that this type of reflection is beginning in the hierarchical structures of the Catholic Church.

There is, on the other hand, I believe, a danger that the 500 years could represent for the fundamentalists [an occasion for] a strong attack against the Catholic Church--and not only against her, but also against the base Christian communities, against catechists, against the religious experience that exists in Latin America.

Sojourners: During your time in the United States, are you seeking to establish a network with groups here who might form part of the campaign?

Menchu: Yes, this is one of my tasks. And I wish also to offer information about the dialogue and the need our organizations have for the backing of the international community. I have the intention of talking with various groups--and of knocking on doors to the extent possible. We always have knocked on doors.

Another task is that of stressing that the quincentenary is not only the 1992 moment itself, but a long-term strategy. It exists so that the peoples might take their historical place in deciding their own destinies--making political, economic, and social decisions--especially when it comes to the indigenous peoples. The quincentenary touches all of the problems which our countries live.

I believe that the most important idea is that during the fifth centenary, we can strengthen unity and bring self-awareness to our peoples--that we get to know you, your organizations, your experiences; but also that you get to know our realities. When we are able to hear each other and respect each other, then we can move into solidarity one with the other. Above all, we need to respect each other. Then we would do much to change the world.