August 22, 2004: Headlines: COS - Guatemala: COS - Ethiopia: Evangelism: Religion: Seeker's Church: David W. Lloyd says he was surprised how much Guatemala is like the Ethiopia of my Peace Corps days 35 years ago

Peace Corps Online: Directory: Guatemala: Peace Corps Guatemala: The Peace Corps in Guatemala: August 22, 2004: Headlines: COS - Guatemala: COS - Ethiopia: Evangelism: Religion: Seeker's Church: David W. Lloyd says he was surprised how much Guatemala is like the Ethiopia of my Peace Corps days 35 years ago

By Admin1 (admin) ( - on Thursday, September 02, 2004 - 12:52 pm: Edit Post

David W. Lloyd says he was surprised how much Guatemala is like the Ethiopia of my Peace Corps days 35 years ago

David W. Lloyd says he was surprised how much Guatemala is like the Ethiopia of my Peace Corps days 35 years ago

David W. Lloyd says he was surprised how much Guatemala is like the Ethiopia of my Peace Corps days 35 years ago

David W. Lloyd
Seekers Church
August 22, 2004
Holiness or Mercifulness


I was surprised how much Guatemala is like the Ethiopia of my Peace Corps days 35 years ago. It has beautiful countryside and ugly cities, the same complex mixture of simple but hard peasant life and complex but hard urban life, the uneven quality of economic development as the nation moves from a subsistence economy to a market economy, the overwhelmed political democracy with an army ready to intervene to preserve order, and the emphasis on education. The factionalism and discrimination based on language, skin color, tribe and region was familiar. Most of all, both countries have a huge gulf between the rich and the poor, literally reinforced by the presence of walls around the property of anyone whose living standard is above dire poverty.

I saw some of that separation between rich and poor on our first day in Guatemala. Luis and Karla currently live in a rental townhouse in a clean, gated community surrounded by a concrete block wall topped with barbed wire. This is seen throughout Guatemala -- every location of value is enclosed by a concrete wall topped by razor wire or embedded glass shards, with its gate guarded by private security guards with firearms. Karla and Luis are careful as they drive to avoid situations where they might be carjacked or robbed or kidnapped for ransom.

Their development's wall separates them from a workingman's quarter. This area was somewhat trashy, and the air had the typical third world smells of tortillas, diesel exhaust, urine and dust. Small tiendas sold sundries and snacks, and there were small restaurants, other storefronts and small businesses, some of them walled, too. There was poverty, but there were also jobs and hope.

We drove out of Guatemala City into a valley of farmland in large fields surrounded by high fences or walls. Then after a climb up a ridge, we entered a new, gated community, where Karla and Luis are building a modest house. They pay each worker about $6.60 per day, which is above the average wages, with two workers living there in a one-room corrugated steel hut for two weeks at a time. Then we shopped at a store similar to a Wal-Mart, except that its parking lot was fenced, with armed guards who issued receipts that had to be shown when exiting. This helps prevent car theft. We dined at an upscale restaurant. As we headed back to Guatemala City, the day's sights of the gulf between the poor and the wealthy had reminded me of the gulf between Anacostia and Potomac.

The Faith at Work pilgrimage began the next day, and we were bused to the colonial capital, Antigua. In the colonial Spanish style, Antigua has no front lawns, but rather has streets, sidewalks and then walls, behind which are courtyards of residences and hotels, or storefronts. The open areas are the sidewalks, the market, the parks and the plazas outside churches. We stayed at the Lutheran Center, whose quiet restorative setting was created by a wall and an expansive lawn and gardens. However, it also meant that the pilgrimage had a form of separation built into its structure to minimize the threat of crime against us. As a group we kept a low profile and carried little cash, but several groups of missionaries were ambushed and robbed before and during our pilgrimage.

Each day we rode the bus two hours to La Cumbré, the village where we were building the school. The construction work could be tiring, since we were working at an altitude of more than a mile above sea level, but it was always rewarding. Miguel, who had done construction work in New Jersey for several years, broke up the hard clay with a pick. I followed behind him, shoveling the clods out of the trench. We did not say much to each other, since he had forgotten whatever English he had learned and I do not speak Spanish (yet), but we did not need to say much. We smiled a lot, we each played a nose flute Peter had brought and we both knew we were working together. The door of the language barrier between us was cracked open a little.

It was wealthy Guatemalan women living in those homes behind walls in Antigua who were helping to tear down another wall, who responded to the need of the Mayan people in the central highlands. These wealthy women helped create and continue to raise funds for PAVA, the organization that provides the materials, equipment and expertise to build the schools and bridges and water systems. These women know that teaching Spanish to Mayan children opens a door in the language barrier that is part of the wall that keeps indigenous people in poverty, just as building a bridge across a ravine ends the separation of Mayan farmers and artisans from a market. These women know that the struggle for social justice cannot be achieved by always staying behind one's walls.

On Tuesday and Wednesday our group of 20 divided so that half of us continued working at the village and the other half went into Guatemala City to the environs of the dump and the Casa Alfreros, the Potter's House. The Potter's House is an evangelical organization that ministers with a comprehensive social action program to the 10,000 people who work in the dump, manually sorting recyclable materials to get enough money to buy their daily meal. The government has now built a wall around the dump, which has improved the quality of life somewhat for those who live in the nearby shantytowns. But the wall also reinforces the message that those who survive by working in the dump are scavengers, outcast, not worth seeing.

Our group laid a concrete floor in an old woman's corrugated steel shanty, an area maybe 10 feet by 12 feet that was divided into two rooms. Some of the community children helped us mix the concrete by hand in the street, and squeezing the wheelbarrows of concrete through the gateway into the shantytown, around the corner into a narrow alley, and up the narrow plank into the shanty to dump the load. In fact, some of them couldn't get enough of this hard work.

When we finished, the old woman who had sat passively by all day, blending into the background of the little shantytown, asked us to come forward. She told us that she had prayed to God for a long time for a concrete floor. Now God had given her the gift of the floor and God had given her the gift of us to make it, and she was so thankful to God. We all stood there teary-eyed as she thanked God for us and for her floor. Then we all cried as she told us she wanted to give us a gift for God's gift of the floor and God's gift of us. She gave us a box, gift-wrapped and with a bow, that had two beach towels with scenes of Guatemala. Then we cried in joy and she cried in joy. And I think that God cried with us in joy, for we had seen a wall of separation break down.

While we were in the neighborhood of the dump, we visited Natalie. Last year Keith Seat and Doug Wysockey-Johnson, among others, laid a 4-inch drainage pipe under three shanties so that it would discharge rainwater into the dump. Now the muck did not collect in her shanty and Natalie had a concrete floor. Those who had helped lay the pipe last year rejoiced that her quality of life had improved so much from something we take for granted in our American homes. Watching Natalie hug friends from last year's pilgrimage was a reminder that humans are not meant to live separated by walls.

The Potters House is just one of the omnipresent indicators of Christianity in Guatemala. However, even the Church in Guatemala is divided, and it has led to and in some cases supported walls of separation between Guatemalans. Each day our bus had passed numerous evangelical churches, some of them storefronts and others in separate buildings, and many of the chicken buses are decorated with mottos common in Pentecostal and evangelical churches. Evangelical broadcasting, supported in part by companies established through Rev. Pat Robertson, dominates the Guatemalan radio channels. In fact, about 40 per cent of Guatemalans are evangelicals and Pentecostals. They have the same emphasis on conversion, salvation and personal holiness as they do here. The former dictator General Ríos Montt is a devout evangelical who broadcast long sermons weekly during his rule. I am troubled that the evangelicals strongly supported the Army during some of its worst brutality during the Guatemalan civil war.

When I was tempted to be like a Pharisee and disassociate myself from those conservative evangelical and Pentecostal churches, I thought of how it was primarily those denominations in America that had responded with massive aid after the 1976 earthquake that killed over 23,000 and left hundreds of thousands homeless. I thought of how the evangelicals have translated the Gospel into the local Mayan languages, and helped kindle in them a cultural pride that is producing social justice - however slowly -- for Mayans. I thought, too, of how those churches have strongly opposed alcoholism, and how domestic violence and child abuse have been declining in those families as a result. Moreover, I thought of the fliers I saw for evangelical social action programs like those of the Potter's House.

The Catholic Church has centuries of complicity in the unequal division of land and the dispossession of the Mayans, and it had been reluctant for far too long to translate the Bible into the local Mayan languages. Nevertheless, when I was again tempted to be the Pharisee and disassociate myself from conservative Catholicism, we visited the village of Santiago Atitlán, and listened to Mass being celebrated in the church where in 1981 a right wing death squad murdered Father Charles Rother. Father Rother supported the rights of Mayans when, in his words, "shaking hands with an Indian is a political act," and, because of that, he was branded a communist by then-President García. His body was returned to Oklahoma for burial but his heart was removed and buried in the church. We visited the memorial where the murder of innocent peaceful protesters ultimately led to the removal of the Army from the village. I wondered whether I had the faith to risk my life for peace and justice in such a dangerous situation.

On Sunday in Chichicastenango, Janet, Sharon and I went to visit Magdalen, a 14-year-old girl that Janet's church sponsors for $30 a month at the Internado de Niñas Indígenas, a home for 200 poor Mayan girls. The nuns of the Dominican and Immaculate Heart of Mary orders are teaching them and preparing them for jobs. Sister Donna told us that the school across the street had originally been a school run by the Marist priests and brothers. During the civil war, the Army martyred some of them and destroyed the school. All the religious left; the Marists did not return but the nuns did. In an incredible act of faith, knowing the worst that could happen, they decided to rebuild and expand the school. It now educates 400 boys and girls as day students in addition to their 200 girls.

On Monday our group visited the village of San Lucas Tolimán, where Father Gregory Schaffer helped steer the village into neutrality between the guerillas and the Army, and where partners from the diocese of New Ulm, Minnesota and hundreds of Catholic volunteers are helping with reforestation and coffee cooperative projects.

It is the priests' and the sisters' practice of liberation theology that is making a difference with these Mayans. Therefore, I have tried not to disassociate myself from the Catholic Church, either. There is a need for forgiveness and reconciliation -- mercifulness -- within all sectors of the Church there.

On our last day in Guatemala, we went to a beautiful home in a suburban, gated community for Karla's baby shower. Everyone except us, and perhaps the maid, was a wealthy Ladino, and their lavish hospitality was as gracious as the simple hospitality of the village of La Cumbré. I sat in the kitchen with Luis and his friends Mario and Juan Carlos. As we headed home that evening, I learned that a few years ago Juan Carlos' father had been kidnapped, and that they had had to sell property for the ransom. I learned that the daughters of Luis' Aunt Lucy were really her nieces. Lucy had been highly visible in the reform movement, and her sister had been a lawyer who had defended reformers and guerillas in court, and so had been assassinated. Lucy immediately gave up her political life to raise her nieces.

The challenges of bringing modernization and social justice in Guatemala are difficult and there are differing opinions of how they should be tackled. Seeking social justice in Guatemala can set three against two and two against three, father against son and daughter against mother.

Each day as we headed to the village to build the school and when we returned, our bus passed through a steep ravine with a small bridge over a river south of San Martín Jilotepeque. Each time, we passed men hanging by hundred feet ropes as they quarried rock by hand from a sheer cliff. Their faith in the strength of that rope was amazing. I think that is what the call to follow Jesus in Guatemala in the face of the huge challenges and the disagreements and the gulf between rich and poor and the gulf between Ladino and Mayan is like - it's being called to hard work while trusting in the strength of a long rope. Even if you hear that call, you can get vertigo or become paralyzed by fear that the rope will break. Nevertheless, God is merciful to all, and therein lies our hope.

When this story was prepared, here was the front page of PCOL magazine:

This Month's Issue: August 2004 This Month's Issue: August 2004
Teresa Heinz Kerry celebrates the Peace Corps Volunteer as one of the best faces America has ever projected in a speech to the Democratic Convention. The National Review disagreed and said that Heinz's celebration of the PCV was "truly offensive." What's your opinion and who can come up with the funniest caption for our Current Events Funny?

Exclusive: Director Vasquez speaks out in an op-ed published exclusively on the web by Peace Corps Online saying the Dayton Daily News' portrayal of Peace Corps "doesn't jibe with facts."

In other news, the NPCA makes the case for improving governance and explains the challenges facing the organization, RPCV Bob Shaconis says Peace Corps has been a "sacred cow", RPCV Shaun McNally picks up support for his Aug 10 primary and has a plan to win in Connecticut, and the movie "Open Water" based on the negligent deaths of two RPCVs in Australia opens August 6. Op-ed's by RPCVs: Cops of the World is not a good goal and Peace Corps must emphasize community development.

Read the stories and leave your comments.

Some postings on Peace Corps Online are provided to the individual members of this group without permission of the copyright owner for the non-profit purposes of criticism, comment, education, scholarship, and research under the "Fair Use" provisions of U.S. Government copyright laws and they may not be distributed further without permission of the copyright owner. Peace Corps Online does not vouch for the accuracy of the content of the postings, which is the sole responsibility of the copyright holder.

Story Source: Seeker's Church

This story has been posted in the following forums: : Headlines; COS - Guatemala; COS - Ethiopia; Evangelism; Religion



Add a Message

This is a public posting area. Enter your username and password if you have an account. Otherwise, enter your full name as your username and leave the password blank. Your e-mail address is optional.