The Making of Panamanian Nationalism

The histories of many Latin American countries would feature a period, post-independence from Spain, where the countries would begin to fully enact in nation- building. A key component of nation-building is a strong national identity, a symbolic ideology of commonality between citizens based on pride in their country or heritage. Panama, after intervention and assistance from the United States, would face a similar issue upon its succession from Colombia in 1903. Between 1910-1945, the new Panamanian government would attempt to create a common Panamanian national identity, so that it would not meet the same fate as its predecessor. This era is known as the nationalist era. 

Panama was home to various groups of indigenous peoples. These indigenous Panamanian groups, most often, aligned themselves with Panamanian insurgents during the 1000 Days’ War with Colombia. Often, indigenous Panamanians felt the need to liberate their people from post-colonial governments, systems that they saw similar to those of the colonial era, rather than a patriotic need for a self-governing Panama. A famous example of an indigenous Panamanian insurgent is Victoriano Lorenzo, who fought to end systematic poverty and political oppression of indigenous Panamanians.  

The situations of many indigenous Panamanian groups and tribes changed insubstantially after Panamanian succession. Beginning in the late 1910s, the Panamanian government began attempts to strengthen national identity utilizing ethnocide of indigenous peoples, the death of indigenous culture would strengthen Panamanian culture, or so thought. Likewise, in the 1920s, the central government began “modernizing” and “civilizing” of indigenous cultures, further attempts at erasure in the name of one Panamanian identity. Take for example the Kuna people which is a case that is exemplary of indigenous culture erasure, especially in the case of indigenous women. 

Such civilizing attempts resulted in federal agents intervening in the lives of the Kuna tribes who lived on the Islands of San Blas, now Kuna Yala, and rejected to recognize Panama’s authority. These agents worked to diminish Kuna culture by refusing it and adding “modern” aspects of Panamanian culture. Traditional aspects of Kuna womanhood such as nose rings were being forcefully removed and Molas, traditional Kuna blouses, were being replaced by conventional dresses. Dance halls were being constructed for Kuna women to engage in Panamanian cultural festivals, however, it is known that many Kuna fathers would face arrest if their daughter failed to arrive at the dance festivals and many Kuna women experienced rape by local police forces while at the dance festivals. Such events resulted in further resentment for the central government and their agents of civilization. 

In 1925, the Kuna staged a rebellion against local police forces in the name of anti-occupation of Kuna land, which had been forcefully taken in government seizures, and oppression. Within days, 30 police were killed and the Kuna’s verged on war with the central government, a war that would have certainly been lost.  

Through provisions in the national legislature, U.S. naval forces intervened in the rebellion. The U.S. began diplomatic discussions between the central government of Panama and the Kuna people. Ultimately, mediation was met and San Blas, and the Kunas, would gain semi-autonomy under Panama. The effects of acculturation would be irreparable, but the Kuna, mainly the women, were able to salvage traditional aspects of their culture. Importantly, today much of the cultural aspects of indigenous Panamanians, like the Mola, are recognized as key components of national identity. 

Works Cited:

Howe, James. “Native Rebellion and US Intervention in Central America.” Cultural Survival Quarterly Magazine, Cultural Survival, Inc., March 1, 1986. https://www.culturalsurvival.org/publications/cultural-survival-quarterly/native-rebellion-and-us-intervention-central-america

Marks, Diana, “The Kuna Mola: Dress, Politics, and Cultural Survival.” Costume Society of America, 2014. https://sanblas-islands.com/wp-content/uploads/2014/08/kuna-mola.pdf

By Peyton O’Laughlin