San Blas Rebellion
The Sun Blas Rebellion was a revolt by the Kuna, to declare independence, in the San Blas Islands, in 1925.
![]() Author: Webber Source: "own work" Date: 2001 | |
Date | 2nd February 1925 - 3rd May 1925 |
---|---|
Location | The San Blas Islands |
Cause | Oppression by Panamanian government |
Motive | Independence |
Participants | Kuna leaders and Panamanian forces |
Outcome | Peace Agreement of 1925 |
Deaths | 27 |
The San Blas Islands, also known as the Guna Yala region, experienced an era of great political unrest during the early twentieth century, following the declaration of Independence by the Panamanian government in 1903. The Guna Yala region is situated between Colombia and Panama, and traditionally the Kuna Indians were able to cooperate with Colombia and live peacefully by their own laws and customs. Following Panama's declaration of independence, the new government attempted to control the Guna Yala region and its people, and impose a Westernised and "national" culture in its place.[1]
The laws introduced by the Panamanian government significantly influenced traditional Kuna customs and culture. The San Blas Rebellion consisted of multiple attempts made by the Kuna Indians to resist this control, and fight back against Panamanian authorities. Resistance against this power resulted in the Revolution of 1925, which resulted in 27 deaths, and initiated the peace agreement involving the United States that followed.
This revolution is also known as 'La Revolución Tule', or the Kuna Revolution,[1] and was a direct consequence of the suppression introduced by the Panamanian government. The Kuna felt this was crucial for their ethnic survival[2] as the laws implemented by the new Panamanian government directly impacted traditional Kuna education, dress and customs.[2]
The Revolution was planned by Kuna leaders and was backed by the U.S. government.[1] It resulted in mediation and through negotiation peace was once again achieved. The Kuna were made to withdraw their declaration of independence and abide by the laws of the Panamanian government, so long as their terms were agreed upon and the Panamanian authorities did not threaten to eradicate Kuna traditions and customs.
History of the Guna Yala Region
When the Spaniards arrived in the 1600s, the Kuna people were living here near the Gulf of Urabá, in what is considered Colombia today.[1] However, contact with the Spaniards resulted in significant violence and limited trade[1]. The Kuna fled towards the Darién region, what is considered Panama today.[1] They initially began to live along the rivers which flowed into the Caribbean,[3] however as early as the mid 1800s they began to relocate out onto islands near the mouths of freshwater rivers.[1] This sheltered them from illnesses, snakes and mosquitos.[3] Living on the islands also connected them to the coastal trade, forest products, coconuts and turtle-shell.[3] It also gave the Kuna access to trade vessels travelling along coastal routes.[1] They lived in this way on the islands, and maintained their farms on the mainland.[3] Until the mid-nineteenth century this region remained relatively peaceful.[3]
Throughout the 19th Century the Kuna gave token allegiance to Colombia, and were left relatively alone.[3] The region was divided, however, into two distinct factions, one that supported Panama and the other that supported Colombia.[2]
Geography
The Guna Yala region, also known as the San Blas islands, is a region that consists of around 365 islands, of which 49 are inhabited,[4] and consists of roughly 2.306 square kilometres.
The region lies on the north coast of Panama, situated east of the Panama canal,[5] but also nearby the border into Colombia.
The region is situated conveniently near canal routes, and is a well known area for sailing.
The islands however, are at risk of becoming uninhabitable by the late 21st century due to rising sea levels.[6]
The Causes of the Rebellion
![](../I/m/Modelo_bandera_Panama_1.png)
Panama gains independence 1903
In 1903 Panama issued a declaration of independence from Colombia, with support from the U.S. government.[7]
At the time of their declaration of independence the San Blas islands were situated in a strategical location on the Colombian border.[3] Realising the significance of this region, the Panamanian government began to incorporate it into the new nation by establishing administrative control of the area.[3]
Panamanian intervention in San Blas
1904 - A number of villages situated on the San Blas Islands were convinced to accept the Panamanian flag.[3]
1906 - 17 students were removed from the region at the government's expense, and educated in the city.[3]
1907 - A priest employed by the Panamanian government entered the region.[3] This resulted in violent objections by the Kuna people which were quickly put to an end by his armed supporters.[3]
1908 - The most respected village leader amongst the Kuna was given the title of Chief of the Atlantic Coast.[3]
1909 - A police border was introduced, and a special frontier police force was implemented to guard the post.[3]
1913 - Administration cut off all funds for the priest, and a Protestant missionary was introduced to the Island instead.[3]
1915 - The Panamanian government established headquarters in the Western region of San Blas and implemented police outposts on several of the islands.[3]
1917 - The Kuna who had been selected by the government and educated in the city had now returned home. Enlightened by their education, and supported by the frontier police, they began a program to introduce rapid cultural change in the hope to "progress" the region.[3]
1919 - President Porras of Panama began to introduce controls to ensure the loyalty of the Kuna Indians.[2] He begins by introducing a policy of forced assimilation.[2]
Women's dress
There was a strong link between traditional dress and Kuna culture and identity, which made it a subject for control and change by the Panamanian government. As a fairly conservative society, the men typically wore dress shirts and trousers and the women wore traditional colourful dresses called tulemolas which were handmade.[8] They also wore multicoloured bracelets known as winnis, which were beaded and believed to keep unwanted evil spirits away.[8]
From 1919 the government introduced bans which affected the wearing of some components of traditional woman's dress.[2] The government introduced these laws to Westernise Kuna society and assert control. They stopped Kuna women from wearing their mola blouses, nose rings and leg and arm bindings, and forced them to wear Western style clothing.[2]
The Kuna greatly objected to the control on their cultural dress, and ethnic identity, and showed great strength in their reaction to the bans implemented by the government.[2]
For example, in 1925 for a three-year period following the revolution, women were required to once again adopt traditional dress as a form of rebellion against the government. Women on Narganaand other more progressive islands were forced to wear mola, even if they had never worn this traditional dress, and their noses had to be pierced by force.[2]
Revolution
Forces
Richard Marsh
In 1925, the Kuna leaders planned and arranged a major revolt.[2] The leaders were advised and supported by Richard Marsh.[2] Marsh later wrote their declaration of independence.[2]
Marsh was an American explorer whom had initially gone to the Guna Yala region in the search of "White Indians", the lost ancestors of European heritage.[9] During this trip he stumbled upon the Kuna and quickly found them to be likeable people.[9] He also began to learn of the cultural attacks that were being implemented by the Panamanian government in this area and on the Kuna people.[9] In order to raise awareness to this issue, he brought a legion of Kuna across to North America,[9] which gained the attention of both Canada and the United States.[9]
Marsh soon returned to Panama and became a spokesman for the Kuna people[9] despite his original intentions of his journey being in search of wealth.
Marsh helped Kuna rebel leaders organise the rebellion in 1925 which attacked the Panamanian government.[9] He also assisted in writing their declaration of independence which declared a new Kuna Republic.[9]
Kuna Rebel Leaders
The main leaders involved in the revolt was the Chief of the island of Ustupu, who goes by the name Nele Kantule, and the Chief of the island of Ailigandi, who goes by the name Simral Colman.[2]
The motivation for the attacks were to revolt against the Panamanian police and government. They planned to do this by attacking the islands that were being most controlled by Panamanian officials.
![](../I/m/Flag_of_Kuna_Yala.svg.png)
About the Revolution
On February 12th, 1925, a conference was held in Aligandi, which lasted 26 days. It announced the Republic of Tule and implemented its territorial borders. A flag was created to symbolise this planned uprising - it was yellow with red stripes on the top and bottom, and a swastika in the middle.
Together the Kuna leaders coordinated attacks on many of the islands that were being controlled by the Panamanian police and government.[2] Marsh assisted in planning these attacks across the islands.[9] They planned the attacks on the main islands whom had been carrying out the Panamanian government's policies which encouraged ethnocide, and implementing the most control on the Kuna people.[2]
The revolt began on February 22nd in 1925.[2] It lasted three to four days and resulted in fewer than thirty deaths overall.[2]
Lullabies
Lullabies played an essential role in the Kuna rebellion. Kuna society is fundamentally matriarchal,[10] and lullaby singing is a key part of their culture. Lullabies are only sung by Kuna women to their children, and the messages conveyed in these lullabies were used to advise children about behaviour and common sharing.[10] This made lullabies extremely influential in shaping the mindsets of Kuna children and society as a whole.
During the Revolution, lullabies were used as a means to influence and brainwash children[10] into defending their identity and culture. The children were told that they were the superior ethnic group,[10] and that extinction of their culture and people would be disastrous and unrecoverable.[10] These lullabies also had great religious significance as well during this time. They explained that the Kuna had been given a land in which they can live peacefully by their God, Paba Tummat, and in return they must protect this land from foreign intervention.[10]
These lullabies were used as a form of pop culture to influence the younger generation of Kuna to protect their culture and identity against the Panamanian government and Western influence.
Result
Through Marsh, the Kuna made an appeal to the United States.[2] Marsh wanted support from the United States following his proclamation of independence.[9] The government of Panama similarly wanted support from the United States government.[9] They had only recently become a republic themselves, and were struggling without support from Colombia.[9]
This resulted in mediation between representatives of the US government, the Panamanian government and the Kuna leaders.[2] A warship was sent by the Americans to the Gulf of San Blas,[9] and the Panamanians and Kuna were invited to board the ship and dispute their situation.[9] This mediation resulted in a US-backed agreement for the Kuna Indians of San Blas to remain independent and isolated from Panama, and to be self-governing.[2] The agreement stated that so long as hostilities would end, the Kuna would be able to live as they had before,[9] and that by the end of World War II the entire region of Guna Yala would be under Kuna control.
The official peace agreement was signed on March the 4th, by the American minister, John G. South. In this agreement, the Kuna were promised respect for their traditions and culture, and a cease to certain laws which had imposed on their education system and traditional customs such as their dress. The Panamanian government pledged to protect and support the rights of the Kuna people. In return for this offering, the Kuna promised to cease their revolt by putting down their weapons, and withdraw their declaration of independence. They also promised to abide by the laws and regulations of the Panamanian government so long as they continued to abide by their agreement in respecting Kuna customs.
This peace treaty was later followed by an agreement in 1938 which recognised the Guna Yala territory as being a reserve,[11] and later the establishment of a representative body (The Guna General Congress) which would be recognised by the Panamanian government.[11]
Politics
Following the peace agreement issued in 1925, it took time for the adjustments to be made and for Kuna society to integrate into Panamanian politics. Although a few Kuna villages did participate and vote in the Panamanian elections of 1920 and 1924,[2] they did not fully immerse themselves in Panamanian politics until the elections of 1932.[2]
Up until the late 1920s, the Kuna villages were still very much divided into two camps, one being Pro-Colombian and the other Pro-Panamanian due to their history.[2] This resulted in the leaders of both factions voting for different parties in the 1932 election in Panama.[2]
However, by 1935, 1000 Kuna voted in the election, and 2738 voted in 1940.[2] By 1945 Kuna people were recruited at leadership level,[2] this showing their slow but steady immersion into Panamanian politics.
The San Blas Islands today
The Kuna of San Blas whose population was numbered around 10, 000 then,[3] has since increased to around 35, 000.[3] There now exist 49 communities across the Guna Yala region and the entire region is governed by the Guna General Congress.[12]
The main source of their economy relies mainly on agriculture, tourism, fishing and other handiwork production, with the sale of molas and migrant labour being other sources of income.
Despite struggles during the revolution, the making and wearing of molas is still considered to be an important and integral part of Kuna identity and culture,[10] and the women are proud to be the only in the world who can make this dress.[10]
However, more recently internal pressures such as climate and social change, has resulted in the Kuna's having to expand their tourism industry.[8] The expansion of this industry, and enabling more visitors to stay on the Islands, and development of hotels have been challenging for the Kuna's and their culture. Many hotels have exploited Kuna employees and culture.[8] This has resulted in the Kunas controlling and limiting much of the tourism industry,[8] making it much more difficult for Westerners to travel here.
Further reading
- Price, K. (2007). From Revolt to Revolution: Remembering the events of 1925 in Kuna Yala, Austin, TX. Retrieved from
References
- "Encyclopedia.com | Free Online Encyclopedia". www.encyclopedia.com. Retrieved 2019-05-16.
- Marks, Diana (May 2014). "The Kuna Mola". Dress. 40 (1): 17–30. doi:10.1179/0361211214z.00000000021. ISSN 0361-2112.
- "Native Rebellion and US Intervention in Central America". www.culturalsurvival.org. Retrieved 2019-05-16.
- Mersmann, Andrew. (2009). Frommer's 500 places where you can make a difference. Ferguson, Kisha. Hoboken, N.J.: Frommer's. ISBN 978-0470160619. OCLC 806268613.
- Lewis, Andre; Purvis, Michael; Sambells, Jeffrey; Turner, Cameron (2007), "Google Maps and Rails", Beginning Google Maps Applications with Rails and Ajax, Apress, pp. 3–12, doi:10.1007/978-1-4302-0380-3_1, ISBN 9781590597873
- Lanese, Nicoletta (2018-01-17). "Rising Ocean Temperatures Threaten Carbon-Storing Sea Grass". Eos. 99. doi:10.1029/2018eo090839. ISSN 2324-9250.
- Editors, History com. "Panama declares independence". HISTORY. Retrieved 2019-05-16.CS1 maint: extra text: authors list (link)
- Gröschl, Stefan (2018-08-10). "Interculturalism and socio-economic development of Indigenous islander populations: The case of the Kuna Yala". International Journal of Critical Indigenous Studies. Retrieved 2019-05-16.
- "San Blas Islands". www.notesfromtheroad.com. Retrieved 2019-05-24.
- "San Blas Islands: Kuna Cultures - TripAdvisor". www.tripadvisor.ca. Retrieved 2019-05-24.
- Fortis, Paolo (2016-06-01). "General MacArthur among the Guna: The Aesthetics of Power and Alterity in an Amerindian Society" (PDF). Current Anthropology. 57 (4): 430–451. doi:10.1086/687112. ISSN 0011-3204.
- Archibold, Guillermo; Davey, Sheila (1993), "Kuna Yala", Das Erbe der Ahnen, Birkhäuser Basel, pp. 77–82, doi:10.1007/978-3-0348-5666-9_9, ISBN 9783034856676