Globalization

Globalization, defined as the amalgamation of different national economies into one international market, is an increasingly important component of modern economics.  Whether or not a country is globalized, can predict its economic success and influence. Panama ranks as the highest globalized country in Latin America. Considering its location between two continents and two oceans and its famous canal system, this statistic is not too surprising.  After Panama gained control of the Panama Canal in 1999, it has experienced positive economic growth. Key international goods that pass through its canal include automobiles, agricultural food, and technology (1). As a reaction to Panama’s economic explosion, there is more traffic in the canal and a need to increase the canal’s width to allow more ships to travel through it.  Panamanian voters passed a $5 billion dollar bond measure, aimed to reconstruct the Panama Canal.  With the completion of this project, the canal’s shipping capacity will double and allow for larger ships (2). An estimated $1 billion dollar profit will be received in eleven years.

With every major construction project comes positive and negative results. The obvious positive outcome is that Panama will become a more significant player in the world market. Panama needs to take this step toward greater globalization to maintain a stable economy. The concern that opponents fear is that it will increase corruption. The profit of the canal barely provides any benefits to the average citizen. It is predicted that the rich will become richer and the poor will become more deprived. In a previous post, I wrote about Panama’s poverty issue stemming from a lack of roads. Will the Panama Canal’s revenue help to construct basic roads or will it be absorbed by wealthy corporate people? It will most likely be the latter. It is also interesting to note that out of the 14,000 canal employees, only 4,000 of them are Panamanian citizens (2). Since many Panamanians are unskilled workers, the Canal Authority will probably continue to hire foreign workers. Although the design aims to recycle water and minimize damage to marine life, the construction will result in deforestation, runoff, and negative impacts on the wildlife.

Whether or not this construction plan is a wise decision does not matter. It was passed and construction will soon follow. Panama’s success as a global player is the country’s key priority. Hopefully the profit of the canal’s expansion will trickle down into basic construction necessities and Panama’s education system. Perhaps with this increase in economic revenue, the standard of living will increase as well.

 Image Source: http://ows.edb.utexas.edu/site/sah-site/photos-4

Sources:

1.       http://www.articlesbase.com/business-articles/panama-globalization-472017.html

2.       http://www.globalenvision.org/library/3/1339

Poverty in Rural Panama

                A strong characteristic of Latin America is its extreme contrasts between the rich and poor.  Panama is no exception to this generality.  The country ranks among the highest in economic inequality, sharing similar statistics with South Africa and Brazil (1).  According to reports made in 2008, 28.6 per cent of Panamanians are poor, while 11.7 per cent live in extreme poverty (2).  Rural areas have the highest concentrations of poverty.  Indigenous groups, especially the Ngobe-Bugle, also tend to have high poverty rates. 

                Poverty in rural Panama is mainly a result of a lack of basic economic services.  There are few connecting roads, which prevent these people from easy access to schools, food markets, and health services (1).  Since rural people often rely on subsistence farming, the inadequacy of roads prevents them from easily transporting their goods to the local food markets to make a profit.  The poor are more prone to infant mortality, malnutrition, shortened lifespan, and infectious diseases.  The absence of roads plays a significant role in child malnutrition since it prevents children from accessing health services.   

                As a reaction to rural poverty, many Panamanians move to urban areas in hopes to make more money.  Although this helps the individual have a more sustainable life, it often harms the culture where the individual originated. This idea is exemplified in the Kuna video shown in class. To recap, the young woman left the Kuna territory to obtain a secretarial job in Panama City.  She enjoyed the freedoms and opportunities found in her new lifestyle. However, with more young people leaving the Kuna area, the weaker their culture becomes because the young people are not present to learn it and to continue passing the culture on to their children.  A method to help improve the standard of living for Panamanians, while also allowing them to maintain their cultural identity needs to arise.

                Although there are many intricacies to poverty, a starting point to help improve the conditions of the people would be to construct roads. The problem with this simple solution is that road construction is a delicate issue. It would require the destruction of a large amount of land, which may result in protest.  

Sources:

1.http://web.worldbank.org/WBSITE/EXTERNAL/TOPICS/EXTPOVERTY/EXTPA/0,,contentMDK:20207841~menuPK:443285~pagePK:148956~piPK:216618~theSitePK:430367,00.html

2. http://www.ruralpovertyportal.org/web/guest/country/home/tags/panama

Racial Hegemony in Panama

            Existing in almost every society around the globe is the issue of racial inequality. Although Panama claims to be a racially egalitarian society, lacking any inequalities attributed to an individual’s physical appearance and heritage, discrimination does exist. Through my research, I found that the more economically powerful a specific “race” of people tends to be, the higher that “race” is placed on the social hierarchy. An interesting race relation is seen in Panama’s Archipelago region.  The region’s population is roughly 18,000 and consists of a mix of Afro-Antilleans, indigenous people, Chinese, Latinos, and Europeans.

The history of the region’s racial segregation is significant because it offers a rare incident when darker skin was favored over lighter skin. The story begins in the late 1800’s when about 30,000 Afro-Antilleans arrived in Panama to work either on the construction of the Panama Canal or on the banana plantations. It is important to note that these immigrants spoke English. Contrasting from most Central American countries, like Honduras and Nicaragua, where blacks and indigenous people intermarried, the Afro-Antilleans and the local Ngobe indigenous tribe did not.  This is due to a sense of superiority that the Afro-Antilleans developed after achieving economic power. To explain, during the 1920’s, a fungus spread into Panamanian plantations and destroyed many crops. Rather than fix the problem, many United States citizens who managed the plantations returned to the United States. As a result, payroll decreased and many Afro-Antilleans obtained the clerk and supervisor jobs that were abandoned. Additionally, since Afro-Antilleans spoke English, they had the ability to communicate with North Americans (Guerron-Montero 213).

This turn of events had a significant impact on the social status of the black community living in Panama. Since they had jobs, they earned money and could afford their own plots of land.  The Ngobe indigenous group mainly missed out because they did not speak English. This is a unique instance of the darker skinned individual being ranked higher than the lighter skinned person. Similar to how some people in Brazil change their appearance to look more “white” by dying their hair blonde, Panamanian indigenous people “perm their hair and style it in ways that make it less evident that they are indigenous.”(Guerron-Montero 217)  Indigenous people were also given derogatory terms like buchi and bushmen which share a similar meaning to “hillbilly.” Darker skinned people continued to carry this high status until the beginning of white tourism during the 1990’s. After this contact, racial hierarchy flipped entirely, placing the lighter skinned person at the top.

Similar to how the Afro-Antilleans gained their social prestige, the new preference for lighter skin was also a result of an economic power shift.  To elaborate, the white tourists who visited Panama were usually wealthy people. Interestingly, the Panamanians were more entranced by the tourist’s extreme wealth and ability to pamper their wives and families than their light skin color. With time, Panamanians began associating light skin with wealth. This ultimately led to the preference for light skin.

Panamanian social hierarchy is very interesting. The government claims it does not exist and that distinctions are based on economic class and gender. In a sense, the government is somewhat correct. The Afro-Antilleans during the early mid 1900’s held a high status because they held good jobs during that time; therefore, a high economic status. The white tourists were also ranked highly in economic power because of their wealth. Unfortunately, since specific “races” have a tendency to dominant a certain economic bracket, racial discrimination develops as a side effect.

Guerron-Montero, Carla. "Racial Democracy and Nationalism in Panama." Ethnology 45 (2006):

            209-28. JSTOR. Web. 6 Apr. 2011. <http://www.jstor.org/stable/20456595>.

Ceremonial Grindstones

The Gran Chiriquí region, located in southern Costa Rica and northern Panama, contains ancient pre-Columbian artifacts dating from 500 to 1500 AD. Throughout most of this region’s history, maize has existed as an important crop, nourishing the people and having a large role in their ceremonial affairs.  In recent years, artifacts have been discovered that were assumingly used to prepare maize and aid in ceremonies.  Archaeologists call them “metates.” Constructed from porous volcanic stone, these artifacts range in size from 10 cm tall and 30 cm in length to 40 cm high and 90 cm long.  The metates’ basic purpose was to grind corn.  However, the ornamental quality of many metates suggests a ritual function.  The grindstones located in Gran Chiriquí are recognized for their intricate stone relief patterns that depict geometric and animal designs. Commonly featured animals include jaguars and birds. This is unique to the region; most grindstones from other regions are plain. Since maize was such an important crop, archaeologists link these sculptures with the concept of fertility, a popular theme for ancient societies since so many are believed to have struggled for survival.  It is suggested that these metates may have served to bring fertility to the agricultural land.

Source: http://www.precolumbianstone.com/panama.htm

Changing Attitudes on Gay Rights

A crowning characteristic of the term “culture” is fluidity.  Although a culture consists of a society’s traditions and customs, it never truly remains “traditional.”  Culture is always moving and evolving with every generation. An obvious example of a shift in Panamanian cultural beliefs stems from the country’s current gay and lesbian rights movement.  Within the past several decades, Panama has become progressively more accepting toward homosexuality, which reflects the society’s changing cultural attitudes.  The rights of homosexuals was brought to national attention in 1996, when the first Panamanian gay/lesbian association was formed under the title Asociación Hombres y Mujeres Nuevos de Panama (AHMNP)[1]. Over the years, the group has petitioned for partnership rights and hosted several gay pride marches.

Although homosexuality is legal in Panama, there are countless restrictions enforced on the homosexual minorities that threatened their rights as individuals. Beyond the inability to marry one another, homosexuals are not allowed to join the military or police. Other typical discrimination acts involve being evicted from apartments based on sexual orientation and losing custody of children. In recent years, gay rights activists have taken steps to put an end to these discrimination issues. In May of 2010, Ricardo Beteta proposed Law 50, which attempted to legalize gay marriage. Although he had little hope for it being passed, he figured that simply “getting the issue on the legislative agenda and having hearings and a debate…would be an advance for the cause.[2]”

 Opponents of gay rights often associate it with pedophilia and claim that gay marriage would destroy family values. Personally, I do not understand how a gay marriage can destroy a heterosexual marriage. It is important to realize that each family has a unique value system that should not be clumped into a generic model.  Some families favor a hierarchy relationship between the spouses, whereas others seek egalitarianism. In addition, some families support or resent polygamy. The list goes on. The point is that there is no standard and ideal set of family values to destroy because marriage, across the globe, has too many different definitions.

Back to the focus. The views on homosexuality in Panama are slowly becoming more accepted.  Like all evolutionary processes, the concerns and rights of homosexuals will not immediately be embraced, but will slowly become more recognized and tolerated by the larger population until few people have a problem with it. Similar to how most young Americans are shocked that Caucasian and African American individuals were not allowed to marry each other prior to the American civil rights movements, I believe that future generations will eventually feel the same way about gay marriage.

Photo Source: http://www.thepanamanews.com/pn/v_16/issue_10/news_05.html

[1] http://www.gaytimes.co.uk/Hotspots/GayGuide-action-Country-countryid-752.html

[2] http://www.thepanamanews.com/pn/v_16/issue_10/news_05.html

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Basic Etiquette

     When people travel to different countries and fully immerse themselves into its culture, they usually feel like a huge outsider.  Without having grown up in the culture, they lack the cultural insight to understand social cues, etiquette, body language, etc. Simple things that they never consciously thought about in their homeland suddenly become obvious and even off pointing in some situations.  Before crossing a foreign county’s border, it is wise to look up basic and common gestures used by its people. It not only prevents the tourist from becoming a social mockery but also helps them swiftly travel through the country with respect.

Luckily, for the American traveler, Panamanian gestures have some similarities. Panamanians share a value on personal space, standing at arms length during a conversation with little physical interaction.  However, it is more common for close acquaintances to kiss each other on the cheek when they meet.  During a conversation, people are expected to sustain constant eye contact, without casually wondering the eyes away and back.

In the United States, people highly value time and often organize their entire lives on a schedule full of dates and times. Lateness is considered rude and unprofessional. In Panama, conversely, people do not place such a frivolous value on time. Panamanians put more emphasis on human interaction.  It is not really about showing up to the birthday party at a set time, it is about eventually arriving to celebrate and bond with their friends.

Another interesting gesture difference is in the way Panamanians supposedly point at things. Rather than use their finger, they use their lips to pout in the direction of their focus.  When hailing a cab, they extend their arms with their palm facing downward while pulling their fingers in, making a “come here” motion.  The drinking age is eighteen. However, at some bars, if you have the money, they will most likely sell it to you anyway. As a side effect of gender stratification in Panama, it is not appropriate for women to go to bars alone, but it is social acceptable for a woman to dine alone.

In conclusion, Panama has some unique standards on etiquette. It is important to study a country’s principles on appropriate behavior because it gives insight into their values and what they consider to be important and respectful.

Source:

http://www.culturecrossing.net/basics_business_student_details.php?Id=30&CID=159

Wounaan Hösig Di

The Darién rainforest, located in the Darién province of eastern Panama, serves as the home and source of inspiration to the Wounaan indigenous tribe.  Throughout most of the tribe’s existence, anthropologists believe that its female members have passed down an artistic basketry tradition, which is termed Hösig Di. The baskets are constructed using strips of black palm, colored with natural vegetal dyes that are extracted from the rainforest.  The basket’s shape is formed by a repetitive and intricate coil pattern. So detailed are these baskets, that the production of a single basket may take several years to complete.

            When examining the timeline of the baskets, a distinct evolution of the basket design occurred in the 1980’s.  Prior to this time, baskets were plain and designed specifically for utility. This change in tradition occurred after Panamanian gallery owner Llori Gibson discovered the Wounaan craft. Recognizing the precision and quality found in these baskets, Gibson encouraged the Wounaan basket makers to begin incorporating designs and motifs to help develop the baskets into a salable craft.  This interaction has created a lasting impact, progressing the creation of beautiful baskets and helping the Wounaan tribe become more economically self-sufficient. The price for one Hösig Di typically ranges from $3,000 to $5,000.

            Since the 1980’s, the Wounaan basket makers have developed two distinct design motifs.  The geometric motif, which incorporates vivid grids, zigzags, chevrons, cobwebs, dots, cross-hatching, and more, is inspired by body painting, spiritual paraphernalia, and the nervous system. Pictorial motifs, also referred to as natura, are reflections of the flora and fauna that exist in the Darién rainforest. Typically, these designs include flowers, birds, iguanas, trees, and jaguars.

            Hösig Di, along with the Mola textile from the Kuna culture are the two Panamanian crafts that I have researched. Between the two, I have noticed several trends. Both the Hösig Dis and the Molas are produced by the female members of the tribes.  In addition, each craft has a significant role as a major economic export.  I believe these trends reflect the tribes’ gender roles.  The tasks of women usually involve domestic chores in these types of societies. It is also important to note that the Wounaan tribe is matriarchal. Therefore, women have a significant role in their society, not just in family lines, but also in the economy. 

Source (text and images): http://www.rainforestbaskets.com/aboutartists.shtml

Current Event: Mining Reform

After submitting numerous posts centered on the fun aspects of Panamanian culture, I am using this week to discuss a current social event.  The month of February was quite unstable for Panama.  The country catapulted into a state of unease after President Ricardo Martinelli installed a mining reform law on 11 February 2011, entitled Law 8.  Under this law, the western land used by the Ngäbe Buglé tribe will be open to foreign miners[1].  Although there are benefits to this new law, which involve the growth of thousands of job opportunities and Panamanian economic expansion, many Panamanians are against the reform, arguing it would harm the natural environment and Ngäbe Buglé culture.  Demonstrators, including, Ngäbe Buglé people, students, and environmental groups, protested the law by blocking the Coastal Highway.[2].  Police reacted to these protests by spraying protestors with tear gas (1).  Avarana, an anti-mining reform activist argued, “The hazards of mining go beyond the territorial and provincial boundaries, but the government cannot see beyond their pockets, and it gets more complicated because they've decided to incite one of the societies that has historically suffered manipulation and a lack of interest from politicians (2).” After weeks of protests, the Panama government agreed to meet with Ngäbe Buglé coordinators on 1 March 2011 to revise the mining code.  After nine hours of dispute, President Ricardo Martinelli made the decision to repeal Law 8.  The president officially announced the law’s repeal today, 3 March 2011 at 1:00 pm.[3]

[1] http://www.bbc.co.uk/news/world-latin-america-12513084

[2] http://globalvoicesonline.org/2011/03/03/panama-public-rejection-of-mining-code-reforms/

[3] http://www.panama-guide.com/article.php/20110303095308488

Source: http://globalvoicesonline.org/2011/03/03/panama-public-rejection-of-mining-code-reforms/

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Panamanian Cuisine

In the words of Dr. James Seaman, professor of History, “You cannot know a culture until you know its food.”  After digesting these words of advice, I sought to explore Panamanian cuisine.  From previous research, I learned that shrimp is a major resource for Panama.  So while scavenging around the internet, I searched for an “authentic” Panamanian shrimp meal.  I came across a recipe for Seviche, which is a chilled seafood dish popular in Central America.  I found the preparation interesting because it did not involve cooking the fish on a grill or stove.  Rather, the recipe demands to soak the fresh fish in lemon juice for at least twenty four hours.  Apparently, the acid from the lemon juice cooks the meat.  In my situation, I used precooked shrimp, so I cannot speak firsthand about this potentially exciting experiment.  But I still soaked the shrimp in lemon juice for flavor.  After the shrimp/fish is done soaking in lemon juice, it is tossed with vegetables.  These include onions, green peppers, diced tomatoes, and lots of parsley.  The inclusion of spicy peppers and tomatoes is significant because both of these plants are native to the Americas.

For my side dish, I decided to prepare Tostone, which is a very basic fried plantain dish. Plantains are commonly consumed in Panama and all over Central America because the fruit is widely abundant, can be eaten during any stage of ripeness, and can be prepared for any course. Plantains resemble bananas, except they are larger, stiffer, and much bitterer. The recipe I followed was simple; I cut the plantain into slices, fried them in a pan until they softened, smashed them into disks, and then continued to the fry them.

The overall meal was tasty. The Tostone was my favorite.  Cooked during its greenest stage of ripeness, the plantains tasted a lot like French fries, except much better. I read that as the fruit ripens, the flavor enhances.   Mine was fairly bland, so I sprinkled it with brown sugar.  On the other side of the plate, the Seviche was super flavorful; the chilled aspect of its preparation seemed to intensify the flavors.  It almost seems like a salsa, but with shrimp. It was good, but I do not think I will make it again.  My wimpy Scandinavian taste buds simply cannot handle the heat.

TOSTONE RECIPE

Ingredients:

·         2 green plantains

·         Oil for frying

·         Salt

Preparation:

1.    Heat the oil to 375 degrees.

2.    While the oil is heating up, peel the green plantains and then cut them into 3/4 inch slices.

3.    Fry the slices in the hot oil for 3 minutes. They should be a light golden color and semi-soft.

4.    Remove the plantain slices with a slotted spoon and drain on paper towels.

Tip: Maintain the oil’s temperature.

5.    When the plantain slices are cool enough to handle (about 1 minute), smash them into flat rounds.

6.    Fry the rounds in the hot oil for 3 minutes. They will turn crisp and golden brown.

Remove the tostones with a slotted spoon and drain on paper towels. Salt to taste

http://latinfood.about.com/od/preptechniqueshowtos/ss/howtotostones.htm

TROPICAL SEVICHE RECIPE

• 2 lbs. shrimp (small)
• 2/3 cup fresh lemon juice
• 6 tablespoons minced onions
• 1/2 cup minced green pepper
• 1/4 cup minced fresh parsley
• 1 large tomato, peeled and chopped
• 1 tablespoon Tarragon vinegar
• 1/2 tsp. oregano
• salt and pepper to taste

http://panamaliving.com/recipes.html

Cultural Identity found in Poetry

One of the greatest literary figures existing in Panamanian culture is Ricardo Miró (1883-1940). In his poetry, he incorporates nationalistic influence, describing and romanticizing a distinct Panamanian identity. This style developed presumably as a reaction to Panama achieving independence from Colombia in 1903. His work does not simply center on nationalism; he gathers much inspiration from nature to illustrate the beauty of Panama’s topography.  His most famous poem, ranking high in cultural significance, is "Patria." It was written in 1909 while he served as Panama’s chancellor in Spain.  The poem centers on Miró’s feelings of nostalgia, driven by his distance from Panama:

“I feel the nostalgia of your ring!
I have seen many towers, I heard many bells,
but none knew. My distant towers!
sing like you, sing and weep.”

Miró also touches on nationalism by referencing to the young age of Panama, in terms of recent independence from Colombia:

“Oh Patria so small that you fit the whole entire
under the shadow of our flag
maybe you were so young that I could,
pordoquiera take you into the heart!”

     Miró’s poetry is significant because it is a symbol of Panamanian identity.  Through his works, he describes and documents the revival of early Panamanian independence, just prior to United States involvement. The following text is a rough translation of “Patria.” Despite the occasional awkward stumble caused by translation, the reader can sense the beauty in his words and only imagine how great it is when read in Spanish.

Oh such a small country, lying on an isthmus

 where the sky is clearer and brighter the sun,
In my rings all your music, as
the sea in the small cell of the snail!

 Stir the look and sometimes I fear
when I see the way you turn me on ...
May never know that you loved so much
if Fate does not have to cross the sea!

 The country is the memory ... pieces of life
wrapped in ribbons of love or pain;
rustling palm, known music,
the garden and no flowers, no leaves, no green

 The country is the old paths twisted
the foot from childhood toured relentlessly
where are the trees, old acquaintances
that way we talk of a time spent

 Instead of these magnificent towers with golden arrow
where a weary sun is faint,
leave me the old trunk, where I wrote a date
where I stole a kiss, where I learned to dream

Oh, my hoary towers, ladies and distant
I feel the nostalgia of your ring!
I have seen many towers, I heard many bells,
but none knew.  My distant towers!
sing like you, sing and weep.

 The country is the memory ... pieces of life
wrapped in ribbons of love or pain;
rustling palm, known music,
the garden and no flowers, no leaves, no green

Oh Patria so small that you fit the whole entire
under the shadow of our flag
maybe you were so young that I could,
pordoquiera take you into the heart!

Sources:

http://www.bookrags.com/biography/ricardo-miro-dlb/

http://translate.google.com/translate?hl=en&sl=es&u=http://www.poemasde.net/patria-ricardo-miro/&ei=SUtbTeWgHsTngQeNu4TuDA&sa=X&oi=translate&ct=result&resnum=1&ved=0CCEQ7gEwAA&prev=/search%3Fq%3Dricardo%2Bmir%25C3%25B3%2B%2522Patria%2522%26hl%3Den%26prmd%3Divnso

Mola Art of Panama

A major form of ethnic identity found in the Kuna community of eastern Panama is the mola textile.  It is the vibrant and multi-layered appliqué material, draped to the blouses worn by the Kuna women.  Molas are constructed using reverse appliqué technique, involving several layers of different colored cotton cloth and cutting through the layers to create designs.  The original Mola designs were inspired by indigenous Kuna body painting. However, as the art developed, artists have incorporated geometric, flora, abstract fauna, and Kuna mythological designs into their Molas.

Molas are not an invention of pre-Columbian Kuna culture.  The textile was developed approximately one hundred years ago when cotton material became available to the Kuna society.  Although it is a recent cultural development, it exists as a strong symbol of their culture.  Art museums have exhibits dedicated to these intricate and vivid abstract textile designs.

sources: http://www.panart.com/mola_gallery.htm

http://anthromuseum.missouri.edu/minigalleries/panamamolas/intro.shtml

Pre-Colonization

Prior to the disturbance of Spanish conquest in 1501, Panama was home to dozens of indigenous tribes, including the Ngöbe-Buglé, the Kuna, the Emberá, the Naso, and the Wounaan (2).  Although oral histories have passed down through these indigenous populations, which describe great civilizations, there is little archeological evidence to support these claims.  The absence of strong artifacts and sites is probably because the tribes materialized their civilization with perishable items. Another possible explanation is that archeologists have not ventured deep enough into the jungles and mountains to find such sites.   

Just like the people of Panama today, the indigenous populations took advantage of their land’s geography to serve as a strategic trade zone. Panama exists as a narrow strip of land connecting Central and South America. Early inhabitants developed a trade route that extended from Peru, across Panama, and up into Mexico.  This trail was called Las Cruces. Along this tired road, archeologists have discovered large stone statues, pottery, gold ornaments, and mutates (stones for grinding corn) (2).  This trade route is significant because it shows how different societies across continents were connected and sharing their beliefs and customs with each other.  After the colonization of the Europeans, Las Cruces helped transport enslaved Africans, and eventually evolved into the Camino Real (1).

Another geographical aspect that affected develop of indigenous Panamanian culture is its position between two oceans. Indigenous people relied heavily on fish protein, and are believed to have fished in estuaries, coral reefs, and mangrove swamps. So important is the country’s fish culture that the name “Panama” derives from the indigenous expression meaning “abundance of fish (2).”

Sources:

(1)   http://www.minorityrights.org/?lid=4214

(2)   http://www.lonelyplanet.com/panama/history

Basic Information

     Panama is located in Central America, existing as the isthmus between Costa Rica and Colombia. Mountainous peaks characterize its terrain, with a maximum elevation of 11,468ft. Its climate is tropical, causing its people to endure humid weather and a rainy season lasting from May to January. The area of the country is roughly 30,193 sq. mi. and holds a population of approximately 3.4 million people. The official and dominant language spoken is Spanish. However, English and several indigenous languages exist as minorities. The two main religions practiced include Roman Catholic (84%) and Protestant (15%). The country’s capital is Panama City, which is located on its southern coast and is home to half of the population. Panama has four major natural resources, which include copper, shrimp, hydropower, and mahogany forests.


Sources: https://www.cia.gov/library/publications/the-world-factbook/geos/pm.html
http://www.state.gov/r/pa/ei/bgn/2030.htm#profile

Introduction

     This is an academic blog driven to explore the culture and history of Panama. Throughout the next four months, I plan to write weekly posts that detail present day and historical issues concerning the country.  With the completion of this timeframe, I hope to obtain a greater knowledge and appreciation for Panama.  By researching and sharing my discoveries, I also hope to bring awareness of foreign cultural practices and beliefs to my readers.  I believe this will encourage open mindedness and an interest of different ways of life.