More Cracks in the EU’s “Common Position” on Cuba

By William M. LeoGrande*

eu cubaThe visit of Dutch Foreign Minister Timmermans to Cuba earlier this month marks yet another crack in the European Union’s 1996 Common Position on Cuba, which conditions normal relations with the island on democratic reforms. Days later, EU Commission President Barroso acknowledged that a number of member states were pressing for a reevaluation of the Common Position, and Spanish Foreign Minister García Margallo announced that the issue would be taken up at the EU foreign ministers meeting on 10 February – adding, however, that any new policy “would have, as a determining factor, respect for human rights.” Amending the Common Position will require unanimity among the EU’s member states, something conservative governments – especially in the former socialist countries – have thus far blocked.

The Common Position has severely constrained the ability of Brussels to respond creatively to rapidly changing conditions in Cuba today, but various European governments have expanded their bilateral economic and political ties with Cuba despite its strictures. Trade between Cuba and Europe, at 2.5 billion euros annually, has roughly tripled since 1996, and official development assistance to Cuba has quadrupled to nearly 60 million euros annually. Policies of engagement have proven more successful than policies of hostility and confrontation.  In 2010, quiet diplomacy by José Luis Rodríguez Zapatero’s government enabled Spain to play a crucial mediating role between the Cuban government and the Catholic Church, leading to the release of more than a hundred political prisoners – the largest such release since the 1970s.

Cuba today is moving in directions that the EU has long favored.  The “updating” of the Cuban economic model, begun in 2011, entails greater economic openness, reduced government regulation of private markets, and a larger role for private sector businesses. At the same time, although challenging Cuba’s one-party system or its socialist society is still out of bounds, there has been a very gradual opening of political space to debate the shape of Cuba’s future.  Replacing the Common Position does not mean that European states, individually or collectively, would abandon their commitment to encouraging greater human rights and democracy in Cuba.  But a warmer political climate would enable them to express their concerns more effectively through quiet diplomacy. What offends Cuba’s leaders is not that other states have different views on these issues; it is that the Common Position makes normal relations contingent on Cuba conforming to European norms, a litmus test that no other Latin American country is required to pass.

*Dr. LeoGrande is Professor of Government in the School of Public Affairs at American University.  This article is excerpted from an essay (click here) he wrote for the London School of Economics and Political Science blog.

El Salvador: Memory, the Persistent Discomfort

By Héctor Silva Ávalos

Mural that was removed from the Metropolitan Cathedral under Archbishop Escobar Alas / Photo credit: J. Stephen Conn / Foter / CC BY-NC

Mural that was removed from the Metropolitan Cathedral under Archbishop Escobar Alas / Photo credit: J. Stephen Conn / Foter / CC BY-NC

The sudden closure of the Legal Aid Service – Tutela Legal – of the Archbishop of San Salvador appears to be a massive blow to efforts to hold human rights violators and war criminals from the civil war accountable for their deeds.  Without previous notice or warrant, workers arrived at their offices on September 30 to find new locks on the doors and private guards blocking the entrance.  That same day some of the workers claimed to have discovered evidence indicating that Monsignor José Luis Escobar Alas, the Archbishop, had long before decided to close Tutela.  The office was opened in 1982 by Mons. Arturo Rivera Damas to fulfill a project designed by his predecessor, Mons. Óscar Arnulfo Romero, the Archbishop killed two years earlier during mass by a death squad and who is now under consideration for sainthood by the Vatican.  It holds one of the most detailed archives on the repression, crimes and human rights violations committed during the Salvadoran war, mainly by state-sponsored agents.

Mons. Escobar Alas has surprised observers in the past.  In late 2011, he ordered the removal of a mural by a popular Salvadoran artist from the Metropolitan Cathedral without any explanation to the artist or to the church’s large congregation.  The mural commemorated the earliest attempts at a negotiated settlement to the war.  Facing an outcry, Escobar Alas claimed the mural was Church property and that the Church was entitled to do with it as it pleased.  The same tone was evident after the Tutela closing as protests came not just from a good number of Catholics but from the Ombudsman’s office, the President of the Republic and 258 US and Salvadoran scholars who ran an ad in a major newspaper.  The Archbishop and his spokesmen provided at least three different versions of the event, saying alternately that Tutela was closed because it had already served the purpose for which it was created in the war years; it was closed to give its spaces to an ad hoc commission (with an unclear mandate and authorities); and that the Church had encountered financial wrongdoings in Tutela so grave that it had to close.

The closure happened at a time of important progress in human rights accountability.  At the center of it all was access to Tutela’s archives, some 50,000 files about the infamous 1980s – potentially crucial evidence in ongoing or upcoming judicial processes that Salvadoran elites have long tried to keep under wraps.  For the first time in a decade, last month the Attorney General’s office made public its intention to open a special unit committed to review war massacres such as the one in El Mozote, where some 1,000 peasants were killed by a U.S.-trained elite battalion.  Also, for the first time since the early post-war period, an independent Constitutional Chamber of the Supreme Court of Justice agreed to hold a hearing on the admissibility of a case under the Amnesty Law, the legal provision that has prevented many cases from being brought to justice.  And for the first time, there is a real chance for a Spanish court to address the murder of six Jesuit priests and their two aides after one of the accused in that massacre, a colonel, was convicted and imprisoned in a U.S. jail pending extradition to Madrid.  In all of these legal cases, the files held by Tutela Legal would provide crucial documentation to prosecutors.  The only credible explanation for the closing of the service is that pressure was brought to bear on the Archbishop by interests that wish to block access to this important body of evidence in the event that they are unable to prevent trials from opening. 

The ad hoc commission that the Archbishop said will be formed will include members with credibility – including Father José María Tojeira, former Jesuit envoy for Central America, and Mons. Jesús Delgado, Archbishop Romero´s biographer – and may hold some promise.  But the vagueness about its authority and technical questions, including the legal admissibility of Tutela files as the chain of custody is broken, raise serious doubts.  Whatever happens, the many Salvadorans who believe in the healing power of memory – and accountability – will need to remain constantly vigilant.  The same memory has been a persistent discomfort to some Salvadoran elites, who have long thwarted such efforts.

 

Argentina’s Mid-term Elections: The Beginning of the End for Cristina?

By Santiago Anria and Federico Fuchs *

Cristina Fernández mural Photo credit: CateIncBA / Foter / CC BY-NC-ND

Cristina Fernández mural Photo credit: CateIncBA / Foter / CC BY-NC-ND

Rising inflation, loss of confidence by the private sector, and lack of access to international credit markets make victory in Argentina’s mid-term elections on October 27 especially important for President Cristina Fernández – or else she will face the prospect of two years as a lame duck.  Her governing Front for Victory (FPV) faction of the Justicialist Party (PJ) seeks to protect its legislative majority.  (Half the seats of the lower chamber and a third of those in the upper chamber are at stake.)  Based on the results of the Open, Simultaneous and Obligatory Primaries (PASO) held on August 11, the FPV appears likely to lose some seats but still maintain a slight majority, considering that a number of the seats in dispute in the lower chamber correspond to districts in which it fared poorly in the 2009 elections.  Before her unexpected surgery last week, Fernández had been central to the electoral campaign, hand-picking and endorsing Lomas de Zamora Mayor Martín Insaurralde as the first deputy on the FPV’s list.  According to some surveys, previous adjustments to her communications strategy increased her approval ratings, and with her recovery from surgery expected to take a month, there is speculation that the FPV may win some additional “sympathy” votes.

The PASO primaries showed that the FPV lost in key electoral districts, including the city of Buenos Aires, and the provinces of Buenos Aires, Córdoba and Mendoza, but that it continues to be the only political force with national reach.  The opposition remains fragmented, but Sergio Massa, a former government ally and current mayor of Tigre (elected on the FPV ticket), has emerged as the key opponent in Buenos Aires province and as a likely presidential candidate for the 2015 elections.  He may challenge Daniel Scioli, who is the current governor of Buenos Aires and is, at least until now, backed by Fernández as her potential successor despite resistance from some factions within the FPV).  Massa’s Frente Renovador still has limited territorial reach, but he enjoys the support of the mainstream media, a branch of the General Confederation of Labor (CGT), the Church and, perhaps most importantly, a prominent group of mayors in Buenos Aires province.  He is trying to capture a more centrist vote, promising the “end of confrontational politics” and focusing on what he claims are the “real issues” affecting Argentines – corruption, citizen security and crime prevention, and inflation.

The results of the upcoming elections will define the options for the Fernández administration.  If the FPV fails to keep a solid majority in Congress, the issue of constitutional reform that would allow for reelection will be off the table, and Fernández will not be able to run for a third term.  In policy terms, negative results will increase pressure for economic adjustment and pro-business policies. Fernández and her predecessor, deceased husband Néstor Kirchner, have both proven their capacity to revamp their administrations after electoral defeat by defying such pressures and raising the stakes. But with defeat in the polls, and with a diminished force in Congress, it will be harder for her to maintain party discipline as the prospects for 2015 grow bleaker.  A lot also depends on how the opposition fares: a clear winner among them (most likely Massa) will become a clear challenger for 2015 and probably put even greater limits on any government strategy, whereas a still atomized opposition may give Fernández more leeway. The task ahead for the FPV will be to define and support a presidential candidate that can continue the Kirchnerista project. Performing well in the congressional elections will give Fernández more room to define this, or to at least block non-desired candidates.  We may be witnessing the beginning of the end for Cristina, but it is not clear whether any of the opposition candidates can force her to steer the Kirchnerista project in a new direction.  Not even the most plausible contender in the opposition (Massa) or the most likely successor in the FPV (Scioli) seems to have any meaningful change to offer. If both of them represent anything, it is Peronism’s ability to adapt in adverse times to stay in power. But that is nothing new in the history of Peronism.

* Santiago Anria and Federico Fuchs are graduate students in the Department of Political Science at the University of North Carolina at Chapel Hill.

The Catholic Church as a Field Hospital after Battle

By Alexander Wilde

Pope Francis / Photo credit: Catholic Church (England and Wales) / Foter / CC BY-NC-SA

Pope Francis / Photo credit: Catholic Church (England and Wales) / Foter / CC BY-NC-SA

Pope Francis is presenting a fresh and personal vision of the Catholic church and Christian faith that seems likely to breathe new life into the church in Latin America.  In a long interview released last week, he couched his message in terms appropriate to his global responsibilities, but it reflects how this first Pontiff from Latin America reads the recent history of his native region and its church. “I see the church,” he said, “as a field hospital after battle.” Having lived through several generations of often bitter conflict and traumatic violence, he clearly believes that the church must, in his words, “heal the wounds, heal the wounds…. And you have to start from the ground up.” This dramatic, arresting metaphor of the church’s role in ministering to the human condition as he sees it today suggests that he aims to chart a fresh course – in the church and in society – after the divisions that marked the papacies of his two immediate predecessors. “The image of the Church I like,” he said in language that echoes the Second Vatican Council (1962-65) and Latin America’s Liberation Theology, “is that of the holy, faithful people of God…on the journey through history, with joys and sorrows.”

This vision seems firmly rooted in his own experience as Jesuit Provincial and Archbishop in Argentina, where despite controversies over his actions or inactions during the 1976-1983 dictatorship, he is universally admired for his dedication to pastoral ministry. With this fundamental focus on those wounded by life, Francis will build on a foundation that already exists in Latin America today. Despite the notorious purges of liberationist tendencies in church structures that began in the 1970s, priests, nuns and lay people can be found throughout the continent living out pastoral vocations amidst new (and old) forms of violence at the grassroots. Francis will almost certainly, like his predecessors, affirm most doctrinal orthodoxies, such as the intrinsic value of even unborn human life (“I am a son of the Church”). But already his pastoral emphasis is a clear break: “The people of God want pastors, not clergy acting like bureaucrats or government officials. The bishops, particularly, must … be able to accompany the flock that has a flair for finding new paths.”

Francis thinking is permeated by concepts and practices that come from the Council, Liberation Theology and the pastoral experience of the Latin American church. He clearly hopes to move beyond old divisions and draw from what that church has learned to meet the regions challenges today. Those include a challenge to convey the churchs deepest truths of salvation in ways that Evangelical Protestants have done so successfully in the region. And it is not coincidental that he urges, We need to proclaim the Gospel on every street corner. He will, undoubtedly, be opposed by conservatives that dominate the church’s ecclesiastical structures (resisting, for example, new paths of policy advocacy by the faithful on issues of poverty and inequality). His new appointments to gatekeeper roles such as nuncios and bishops will be closely watched. He has also inherited an institution shamed by sexual and financial scandals that will demand much of his time and energy. But in just a few months Pope Francis has changed perceptions among Christians and non-believers alike of how the Catholic church may again become a vital force in our world today. In Latin America a new emphasis on face-to-face pastoral ministries among the poor could well move its moral voice for social justice behind already visible popular pressures against growing economic inequality.

Alexander Wilde directs the Center’s two-year project on Religious Responses to Violence in Latin America with support from the Henry R. Luce Initiative on Religion and International Affairs.

Pope Francis I: The First Latin American Pope

Pope Francis | Photo credit: Catholic Church (England and Wales) | Foter.com | CC BY-NC-SA

Pope Francis | Photo credit: Catholic Church (England and Wales) | Foter.com | CC BY-NC-SA

What will the first Pope from Latin America mean for that region, home to 40 percent of the world’s Catholics?  Leading scholars – several of them participants in a multi-year research project at American University* – offered insights recently in The New York Times.  Among many factors that they point to as conditioning the leadership of the newly elected Pope Francis – Jorge Mario Bergoglio, the former Cardinal Archbishop of Buenos Aires – are how the Church meets the challenge of Evangelical Protestantism and deals with its own past in the region.

With their remarkable rise in recent decades, Evangelicals have broken centuries of Catholic monopoly and made Latin America far more pluralistic religiously than ever before.  Professors Virginia Garrard-Burnett and Daniel Levine underline the limitations of the strategies for renewal employed by the last two Popes – the return to traditional pieties, the adaptation of Pentecostal spiritual practices by “charismatic” Catholics, and the embrace of what Garrard-Burnett calls “neotraditional” organizations such as the elite, secretive Opus Dei.  Levine singles out various Evangelical strengths: churches that “work well with new media, have local leaders close to the community and provide expanded roles for women and minority groups.”  Perhaps the Evangelicals’ most fundamental advantage is their success in making religious faith relevant and real to the millions of Latin Americans that have swelled the region’s violent cities and experienced wrenching social change.

Latin American Catholicism will also be shaped by how it faces its own past in a region where democracies have replaced the dictatorships of old.  The personal story of Pope Francis illustrates different dimensions of that past: an “option for the poor” that took hold after the Second Vatican Council (1962-65) together with a long history of ecclesiastical accommodation with repressive regimes.  The Argentine hierarchy as a whole was seen as supportive of the military dictatorship during the massive violation of human rights in 1976‑83.  Bergoglio’s personal role is unclear.  His supporters hold that he combined pastoral concern for his flock with quiet humanitarian diplomacy toward the junta. His critics argue that he failed to protect several left wing priests and his silence constituted complicity with the regime.  Like many other clerics who rose to dominate today’s Latin American hierarchies, he did not publicly defend human rights.

As Pope Francis, Bergoglio’s personal style and pastoral simplicity already mark an important signal to his Church that it must be committed to the poor.  In Latin America it has a historic opportunity to stand for their dignity and foster their empowerment.  Public identification with their cause is vital, but so is living and working with them to overcome the poverty and violence of their communities.  John XXIII, Paul VI and notable Latin American bishops after Vatican II saw this as a matter of securing their fundamental human rights.  This is an enduring legacy of their leadership during dictatorships that Francis and his Church should build on in the democracies of today.

* 2012-13, with the support of the Religion and International Affairs Initiative of the Henry R. Luce Foundation

Religious Responses to Violence in Latin America

By Alexander Wilde, CLALS Research Fellow

Commemoration of those killed in the 1980's at a church in Cordoba, Argentina | By: Pablo Flores "pablodf" | Flickr | Creative Commons

Commemoration of those killed in the 1980’s at a church in Cordoba, Argentina | By: Pablo Flores “pablodf” | Flickr | Creative Commons

Latin America today is one of the world’s most violent regions. It has been so for 50 years, although the character and agents of violence have changed considerably over time. The “old violence” of the 20th century was largely political, associated with revolutionary insurgencies and repressive regimes that systematically violated fundamental human rights. The “new violence” is largely criminal – illegal drug traffickers and urban gangs are among the leading perpetrators – but its consequences in many societies have been comparably lethal. Countries such as Honduras, El Salvador, Guatemala, Venezuela and Colombia have among the highest murder rates in the world.  “Citizen security” is a leading issue in politics throughout the region.

Religion played a significant part in confronting the old violence.  Human rights became a new cause for the Catholic Church, which in some cases helped legitimate peace settlements and democratic transitions. In the generation since then, Latin American Christianity has been transformed.  Evangelical and Pentecostal churches have achieved unprecedented growth. Catholicism has been reined in by Rome to curb the influence of Liberation Theology. More pietistic and spiritually-oriented theologies have flourished within both traditions. The result has been a tendency to turn away from the “political” ministries of the past – defending human rights and promoting social justice. The Christian churches, it is widely believed, have failed to address the widespread violence of today.

Fresh research, however, is revealing ways in which – although less visible at the national level – they remain a vital force in violence-plagued societies. A two-year project at American University has produced studies of religiously based shelters for Central American migrants in Mexico, a 15-year Jesuit program of peace building and development in Colombia, and an Evangelical prison ministry in Rio de Janeiro, among a dozen pieces of new research. They identify particularly the significance of an active church presence among poor and marginalized populations, who suffer disproportionately from violence. This “accompaniment” appears to be motivated by Biblically-based beliefs about Christian love, the redemptive power of God and the direct experience of living with these populations in perilous, threatening conditions. Another emerging theme in project research is the potential significance of supportive national and international allies – who clearly contributed to the defense of human rights in the past and remain important in our changed, globalized world.

Violence in Latin America today reflects the wrenching changes these societies have undergone in the last half-century, and religion has been a dynamic dimension of those changes. In the region’s civil societies and the lives of its citizens, Catholic and Evangelical Christianity remains a potent and creative presence. Where it is willing to work and live in situations of conflict and violence, it could find a new role in bringing about more stable, peaceful and just societies.

Gay Rights Amidst Uneven Cultural Change

The lower chamber of Uruguay’s legislature passed a bill legalizing gay marriage on December 12 that is expected to sail through the Senate. The law, which polls show is supported by a majority of Uruguayans, comes just two months after the country legalized abortion.  Even for Uruguay, long seen as among Latin America’s most progressive and democratic countries, these measures represent a major shift in social attitudes.

MUMS Movimiento de la Diversidad Sexual | Flickr | Creative Commons

MUMS Movimiento de la Diversidad Sexual | Flickr | Creative Commons

Writing in the Journal of Democracy, Bard College political scientist Omar Encarnación argues that the 2005 legalization of gay marriage by Spain’s socialist government was a model for activists and legislators across Latin America. Transnational networks with ties in these cities have led the charge, using human rights language and gaining support from human rights organizations. Evidence in support of his argument is growing:  the city of Buenos Aires and later all of Argentina legalized gay marriage in 2002 and 2010 respectively, as did Mexico City, in 2012.  Where legislatures have not acted because of opposition from religious or other groups, activists have appealed to courts, earning recognition of important civil rights for gay couples in Brazil and Colombia. Progress in the ALBA countries, Chile, and Central America has been more limited still.  Honduras banned gay marriage in 2005. Discrimination, both legal and de facto, remains an issue.

The changes in Uruguay and elsewhere indicate the need for an updated map of Latin America that reflects widely differing approaches to social issues.  Secularism is an emergent force in global metropolises such as Mexico City, Buenos Aires, and São Paulo, and the Catholic Church’s dominant role in the region’s social policy and politics has diminished considerably.  But the decline in the Catholic Church’s power to block gay rights does not mean a continued shift in social norms is inevitable.  Evangelical faiths have exploded in parts of the continent, many of them even more conservative than the Catholic Church in opposing gay rights. Moreover, in countries that lack the strong transnational human rights networks of Argentina and Colombia, activists have fewer tools at their disposal.