Political Report #1453

Afrodescendientes in Paraguay: the 209-Year Struggle for Recognition

by Valencia Wilson

Introduction

A glimpse of Afro-Paraguayan contributions occur through the annual Kambá Cuá festival on January 6th.  Kambá refers to the Afro-Paraguayan community, and this proud community with Kenyan roots participates in this festival using vivid colors and dances.  The problem is that this annual tradition consistently falls short of the recognition they deserve. In simple terms, Afro-Paraguayan activists are fighting an uphill legislative battle for Paraguay to acknowledge that they exist. Existence in the Afro-Paraguayan context means opportunities for formal, cultural education and a variety of employment opportunities; it is weaving their historical and current efforts into the national consciousness demonstrating their relevance today. 

The Proyecto de Ley de Reconocimiento de Afrodescendientes en Paraguay began as a blueprint.  A report submitted to the UN stated that Congressional support would ensure the acknowledgement of Afro-Paraguayan contributions to its citizens. This article explores more than the history of Afro-Paraguayan contributions in historically significant black towns like Kambá Cuá, San Agustín de Emboscada de los Pardos Libres, and Kamba Kokué.  It delves into an exhausting struggle for the bare minimum of being recognized for their contributions and how it has shaped Paraguay today. This also elevates Afro-Paraguayan voices and activists on-the-ground demanding that their diverse voices be celebrated every day in their own country.

El Supremo and his authoritative style of nation building

While Paraguay is often overlooked in Latin America, the historic policies of Dr. José Gaspar Rodríguez de Francia or “El Supremo” are not. Dr. Francia’s dictatorship (1814 – 1840) brings up mixed feelings of the vision he had for the country.  Paraguay became independent in 1811, but this path to independence rested on El Supremo’s distrust of Europeans and foreigners.  This became apparent when ‘foreigners’ began to witness increases in their taxes.  However, the most notable of Dr. Francia’s sanctions were strict mandates that “the [marriage] to Europeans were only [reserved] [for] Indian, “known mulattoes”, or blacks”;  this mandate was in effect for 26 years. Essentially, white ‘Europeans’ could not elect to marry anyone who looked like them; this was a ‘genetic revolution’.  

In addition to the marriage laws, Dr. Francia’s very liberal derecho de asilo (asylum laws) allowed many to seek refuge in 1822. To some El Supremo was a dictator, but to other enslaved peoples he provided a place for better opportunities relative to their experiences at that time.   Archives show Dr. Francia ordering his highest commandant at Concepción to not return any runaway slaves.  The asylum laws also included Jose Artigas and at least 200 of his black soldiers from the Banda Oriental.  These elite black soldiers were routinely called upon to defend Paraguay.  In return, the land Dr. Francia provided is what is now Kambá Cuá, San Agustín de Emboscada de los Pardos Libres, and Kamba Kokué.  Afro-Paraguayan contributions are fundamental to the perspectives of their descendants, and their massive efforts today.

Afrodescendencia y La Negritud in Paraguay

The Afro-Paraguayan community lacks political representation that effectively communicates cultural and socio-economic challenges they face. Cultural education, land rights and titling, and joblessness relative to their white and mestizo counterparts are key issues.  In 2006-2007, the Kambá Cuá Association, government’s census office (DGEEC), and the Inter – American Foundation launched a household survey to compile statistics on those who may self-identify as Afro-descendants.  The purpose was to gather more reliable data.  An initial survey suggested 2% of the entire population is of Kambá descent. However, public criticism increased due to poorly constructed questions and survey methodology. Nonetheless, the DGEEC revealed common knowledge; many Afro-Paraguayans live in the Central, Paraguarí, and Cordillera provinces. 

As such, those provinces are frequently relied upon to teach their own Kambá history and ranges from member meetings to charlas which provide safe spaces to talk about Afrodescendencia and La Negritud in Paraguay. Recurring themes also involve self-discovery, stigma, discrimination, and blatant racism with adults and children. As the 209-year wait continues, these spaces also serve as an opportunity for those white and mestizo Paraguayans to do their fair share of work. By educating themselves and challenging their friends and colleagues, they become true allies working to build a more inclusive society.

Educate & Uplift: Kambá Descendientes

Community organizations and projects are often just that: personal and group projects pushed by black activists. Despite no funding from the government for these cultural activities, the work falls on younger black activists and “artivists” like Alma Areco. Alma, a Kambá Descendiente and student at Universidad Nacional de Asunción, lives in the Central Department, on the outskirts of Asunción. When she was young, her father taught her the importance of their Kambá ancestry, oral storytelling, and traditions as his Afro-Paraguayan father did. Alma embraces oral traditions, and she and her sister wear trenzas despite societal stigma and the racism they face. In addition to the societal stigma and racism they face, it is the audacity of those who are not part of the Afro-Paraguayan community questioning who should wear trenzas. Those who are not part of the community end up placing societal controls based on their perception of ‘blackness’; to be clear, that is unacceptable. These sorts of interactions led Alma to create Kambá Descendiente bringing Afro-Paraguayan women together to discuss the situations they continually face.  In addition to Kambá Descendiente, Alma created Voces.Negras that unites both men and women to discuss perceptions and realities of being Afro-Paraguayan.  This is not just an educational tool, but it helps build strong ties and passes their cultural contributions to the next generation. 

Congressional approval of the Proyecto de Ley de Reconocimiento de Afrodescendientes not only helps fulfill their commitment to the UN, but recognizes that Paraguay must do more to educate its populace.  This admission is a starting point – and these improvements works towards amplifying contributions of Afro-Paraguayans in cultural education, social development, and increased employment opportunities.  Even more, by recognizing Afro-Paraguayans it could galvanize its citizens and politicians to approve Anti-Discrimination Laws that remain untouched in Congress. To date, Paraguay does not offer any protections for those who are being discriminated based on their race. These communities should not bear the burden alone, and after 209 years in the shadows, approving the Proyecto de Ley de Reconocimiento de Afrodescendientes acknowledges and safeguards Afro-Paraguayans endless contributions which are long overdue.

A special thanks to Alma Areco, an activist and Afro-Paraguayan feminist and Maximiliano Britez, a colleague and native of Asunción for their support throughout the development of this post.


Endnotes:

1 For more information, see Paraguayan Senate webpage at http://silpy.congreso.gov.py/expediente/119313 as“Proyecto de Ley “Que reconoce a la población afrodescendiente del Paraguay como una minoría étnica e incorpora el legado de las comunidades afrodescendientes en la historia, su participación, y aportes en la conformación de la nación, en sus diversas expresiones culturales (Arte, Filosofía, Saberes, costumbres, Tradiciones, y Valores)”
2 In Guaraní, Kamba Kokué means “black people’s farm”.
3 John Hoyt Williams. “Paraguayan Isolation Under Dr. Francia: A Re-Evaluation.” Hispanic American Historical Review 52, no. 1 (February 1972): 102–22. https://doi.org/10.1215/00182168-52.1.102.
4 Lawrence Edward Crockett, Jr. “Landlocked and Unwanted: The Afro-Paraguayan Dilemma” (PhD diss., University of Texas at Austin, 2017), 73, https://repositories.lib.utexas.edu/bitstream/handle/2152/62965/CROCKETT-DISSERTATION- 2017.pdf?sequence=1.
5 Williams, 119
6 While Artigas was accompanied by 200 black men, there were their women and children. Reports indicate a total of 400 people joining Artigas.
7 There are still land title issues for Afro-Paraguayans due to Dr. Francia’s land titling procedures.