FoRB on the Frontlines: In the face of government opposition

In the run-up to Human Rights Day on 10 December and the 20th anniversary of the UN Declaration on Human Rights Defenders on 9 December, CSW has been speaking with HRDs across South Asia to find out what it means to be a FoRB defender in the region.

Fatima Atif is a human rights defender working in Pakistan:

“Pakistan has a population of over 210 million people, with a wide range of ethnic, religious, sectarian and tribal identities. This diversity makes Pakistan a challenging place to live, particularly for those who are in minority and have limited say and access to decision and policy-making forums.

I have worked as a human rights defender in Pakistan for 15 years. I have regularly faced bullying and online harassment for my work, as well as for being a female Hazara activist. (Editor’s Note: The Hazara are a minority community in Pakistan who adhere to the Shi’a branch of Islam).

The security situation in the country is volatile and there are multiple rival armed opposition groups fuelling armed conflict in different regions of the country. In this tug of war, only innocent citizens have been brutally killed and victimized.

Read More
Advertisements

FoRB on the Frontlines: Fighting misconceptions on a daily basis

Street scenes in the historical center of Kathmandu, Nepal

In the run-up to Human Rights Day on 10 December and the 20th anniversary of the UN Declaration on Human Rights Defenders on 9 December, CSW has been speaking with HRDs across South Asia to find out what it means to be a FoRB defender in the region.

John* is a human rights defender working in Nepal:

“It has been almost a decade since I was (first) involved in human rights advocacy. Initially, it was a learning phase as a member of an international movement, which later turned into social action.

Since then I have been supporting public advocacy for the full realisation of freedom of religion or belief (FoRB) for all in Nepal, especially in the current context as we welcome a new constitution and political environment.

Aside from this I have been raising areas of concern regarding conflicts of interest in non-governmental sectors. A fully functioning and empowered civil society is vital for Nepal to achieve its transitional aims, and I view this as an important part of my work, especially when trying to encourage and defend the right for all to practice their religion or belief, regardless of racial class or social background.

Read More

FoRB on the Frontlines: Under threat of violence

Nehemiah Thumbnail USE

In the run-up to Human Rights Day on 10 December and the 20th anniversary of the UN Declaration on Human Rights Defenders on 9 December, CSW has been speaking with HRDs across South Asia to find out what it means to be a FoRB defender in the region.

Nehemiah Christie is a human rights defender working in India:

“My experience as a human rights and FoRB defender in South India has worsened ever since the Modi government came to power. With the BJP relying on the backing of Hindu fundamentalist groups, the threat to minorities has increased, especially with regard to Christians in India. In Tamil Nadu, where I and many others work on the front line defending people’s right to freedom of religion and belief (FoRB), we have faced extreme hostility.

HRDs here have been shot, raped, and threatened by both state and non-state actors. Threats are often perpetuated by police and other authorities trying to silence our voices by labelling us as anti-national elements working against the interests of India. Read More

China’s Crackdown on Religion

“My family, relatives, friends and dozens of innocent people [I know] have been arrested since April 2017. I have no knowledge of how many more of our relatives have been arrested as we lost contact with them at the beginning of the year. They have not committed any crime… They are ordinary people… since then I have not heard from them and I am unsure about their safety.”

– Chinese Uyghur living overseas.

Faith groups in China are currently experiencing the most severe crackdown on religious freedom and human rights in decades. One of the worst sites of this crackdown is the Xinjiang Uyghur Autonomous Region (XUAR), where recent reports estimate that as many as three million Uyghurs, Kazakhs and members of other ethnic groups have been detained in political re-education camps without charge.

Ethnicity appears to be the principle driver of these detentions, however there is also a significant religious element. The majority of detainees are Muslim, and reasons for detention – when a reason is given – have often been connected to the practice of peaceful religious activities such as participating in communal religious services or accessing religious materials online.

The religious element is further demonstrated by the treatment of Muslims inside the camps. Witnesses report that detainees have been forced to renounce Islam and promise not to follow religion. Prisoners have also been forced to eat pork or drink alcohol, which goes against their religious beliefs.

Read More

Un Puente entre dos Mundos: Desafíos para las Minorías Religiosas de México en el Día de Muertos

IMG_20180907_141233

Me parece muy extraño que al crecer en una familia, o en una cultura, donde la muerte es un tabú, donde la gente tiene miedo de hablar de ello, en el otro lado del mundo, en México, la muerte está profundamente arraigada en su cultura y en su gente.

En la literatura y el arte mexicanos hay una fijación con la muerte. El célebre poeta y diplomático mexicano Octavio Paz escribió: “Para el habitante de Nueva York, París o Londres, la muerte es la palabra que jamás se pronuncia porque quema los labios. El mexicano, en cambio, la frecuenta, la burla, la acaricia, duerme con ella, la festeja, es uno de sus juguetes favoritos y su amor más permanente […] la contempla cara a cara con impaciencia, desdén o ironía.”

Read More

A Bridge Between Two Worlds: Challenges for Mexico’s Religious Minorities on the Day of the Dead

IMG_20180907_141233

Growing up in a family, in a culture even, where death is taboo, where people are afraid to talk about it, it seemed strange to me that on the other side of the world, death is deeply ingrained in Mexican culture and in the Mexican people.

In Mexican literature and art there is a fixation with death. The celebrated Mexican poet and diplomat, Octavio Paz, wrote “To the inhabitant of New York, Paris or London, death is a word that is never uttered because it burns the lips. The Mexican, on the other hand, frequents it, mocks it, caresses it, sleeps with it, celebrates it; it is one of his favourite toys and his most enduring love […] he looks at it face to face with impatience, disdain or irony.”

Read More