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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