CHAPTER 9 TRANSNATIONALISM AND THE POLITICAL ECONOMY OF MESOAMERICA 377tural change that people have been experiencing during the twentieth century. The
introduction of Protestantism in the region is related to the interests of the govern-
ments in Mexico and Central America in generating capitalist development and
growth, together with their conviction that by encouraging foreign investments and
bringing in the ideas and styles of the developed countries, development will follow.
Ever since Max Weber elaborated his theories on the rise of capitalism, scholars
have pointed to the possible relationship between Protestantism and economic im-
provement. There seems to be a relationship between a people’s exposure to cer-
tain activities closely associated with the capitalist market (or technological
innovations leading to higher economic status) and their openness to new ideas, in-
cluding new religious beliefs. The ideas of Protestantism (as espoused in Mesoamer-
ica) appear to correspond well with the new occupations and new economic practices
in general, providing an articulate conceptual framework that justifies and also en-
courages the change. For example, Protestants usually argue that it is good to work
hard, and as a result, to achieve more wealth. They stress that competition encour-
ages well-being and growth, both individual and social. Furthermore, they tend to
stress the importance of investing time in “worthwhile,” constructive activities, such
as economic production or healthy diversion, rather than in long ritual celebrations
that include heavy drinking and several days away from economic obligations.
It should be added that Protestantism may not itself be generating change, but
instead is providing people with the necessary explanatory and supportive frame-
work for accepting general economic change.
The participation of Mexico and the countries of Central America in the capi-
talist world market has had a profound impact on local cultures. We have mentioned
some of these developments earlier, for example, the influx of Protestantism from
the United States and its related consequences on worldviews as the peoples of
Mesoamerica engage in new economic activities. New political affiliations result from
the combined influence of religion and production. They shape new coalitions of na-
tive and nonnative workers, and redefine old sectors in light of new problems and
class affiliations. Ethnicities are also reconstructed in these new frameworks. As peo-
ple engage in different economic activities and relate to other peoples in different
terms, they also redefine themselves. The new autonomy of women, counterbalanc-
ing the traditional patriarchal structure, is also related to the possibilities that the new
markets have created for them. As new gender relations develop, so do new family
dynamics, as men and women become part of the emerging division of labor. Finally,
as the products of native peoples are sold and purchased throughout the world, parts
of their cultures are also disseminated, although transformed in the process.SUGGESTED READINGS
ANNIS, SHELDON 1987 God and Production in a Guatemalan
Town.Austin: University of Texas Press.
BROCKETT, CHARLESD. 1990 Land, Power and Poverty:
Agrarian Transformations and Political Conflict in Cen-
tral America.Boulder: Westview Press.
CAMBRANES, JULIO C. 1985 Coffee and Peasants in
Guatemala.South Woodstock, Vermont: CIRMA.
CANCIAN, FRANK 1965 Economics and Prestige in a Mayan
Community: The Religious Cargo System in Zinacantan.
Stanford: Stanford University Press.