Zambos and Mulattos

The origins of this group date back to the Spanish American colonial period, when enslaved people from Africa were forced to work on the continent's plantations, in its mines and at its ports. Over the centuries, encounters and alliances with Indigenous peoples gave rise to autonomous communities, often organized into fortified villages of free men and women.

Despite the abolition of slavery in the 19th century, these populations often remained excluded from government investment and political decision-making. Even so, they established themselves as pioneers in river navigation, tropical agriculture and artistic forms central to Latin America.

In coastal and riverside areas, many families make their living from small-scale fishing, shellfish gathering and small-scale subsistence farming, growing cacao, cassava and bananas. In urban centers, many people work in informal trade, general services and construction, maintaining close ties of mutual support among neighbors.

Social life is vibrant, characterized by music, drumming and celebrations that bring several generations together. Family life often features the strong presence of matriarchs, who play an indispensable role in raising grandchildren and providing moral support for the household.

The vast majority of the population identifies with the Christian tradition, particularly the Catholic heritage established during colonization. Practices of popular piety, pilgrimages and devotion to patron saints are deeply rooted in families’ everyday lives.

In recent decades, various communities have embraced evangelical and Pentecostal congregations, where they find room for participatory musical expression, fervent prayer and mutual support. The ongoing challenge is to cultivate a faith rooted in the Scriptures that transforms every area of personal and community life.

The entire Bible is widely available in Spanish in dozens of print, digital and audio versions. The central challenge is not a lack of translated Scriptures but encouraging reflective reading, addressing functional illiteracy in rural areas and training leaders who can teach the biblical text clearly and with practical relevance to everyday life.

The main barrier is nominal Christianity, in which faith is often seen simply as an inherited tradition or participation in seasonal ceremonies, without personal commitment to biblical teachings. The geographical isolation of various coastal and riverside communities makes an ongoing discipleship presence difficult. In addition, social vulnerability and criminal networks in certain outlying areas create constant insecurity and disrupt family life.

Access to quality public services is lacking, including basic sanitation, well-equipped health clinics and schools offering a full day of education, especially in coastal and riverside villages. Spiritually, communities need sound discipleship that heals wounds caused by social exclusion, strengthens marriages and encourages initiatives that promote community well-being.