Mexico‚Äôs Culture of Impunity Part 1: Mediation in lieu of justice

While Mexico‚Äôs drug trade is far from vanished, President Andr√©s Manuel L√≥pez Obrador (AMLO) recently stated that “there is no longer a war.” He has a new strategy. The president says they are no longer trying to arrest drug lords, but instead want to look at the causes of violence.

“We have not detained the bosses [of criminal gangs] because this is not our main function. The government‚Äôs main function is to guarantee public security‚ĶWhat is important to me is lowering the number of homicides, robberies, that there are no kidnappings. This is what is essential! Not the spectacular, because we lost a lot of time in this and it resolved nothing.”

To achieve this, AMLO appears to be looking to religious groups.

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Un Puente entre dos Mundos: Desaf√≠os para las Minor√≠as Religiosas de M√©xico en el D√≠a de Muertos

Me parece muy extra√Īo que al crecer en una familia, o en una cultura, donde la muerte es un tab√ļ, donde la gente tiene miedo de hablar de ello, en el otro lado del mundo, en M√©xico, la muerte est√° profundamente arraigada en su cultura y en su gente.

En la literatura y el arte mexicanos hay una fijaci√≥n con la muerte. El c√©lebre poeta y diplom√°tico mexicano Octavio Paz escribi√≥: ‚ÄúPara el habitante de Nueva York, Par√≠s o Londres, la muerte es la palabra que jam√°s 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 m√°s permanente […] la contempla cara a cara con impaciencia, desd√©n o iron√≠a.‚ÄĚ


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

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 ‚ÄúTo 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 [‚Ķ] he looks at it face to face with impatience, disdain or irony.‚ÄĚ

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‚ÄėRenounce your faith or leave‚Äô: The Ultimatum facing a number of Protestant families in Mexico

While the Mexican constitution provides strong protections for freedom of religion or belief (FoRB), moderate to severe violations of this right are regular occurrences in many parts of the country, particularly the states of Chiapas, Hidalgo and Oaxaca. Often these violations take the form of local authorities attempting to enforce conformity on religious minorities, for example, by denying access to basic services to Protestant families in majority Catholic villages.

CSW’s latest fact-finding visit to Mexico revealed a number of cases where Protestant families have been presented with an ultimatum to either renounce their faith or leave their village before a specific deadline.

To take one example, last year in Colonia Los Llanos in the San Cristóbal de las Casas Municipality, Chiapas, several Protestant families were forced to leave their village after they defied orders to renounce their religious beliefs. CSW also found evidence of similar experiences in two more communities in Chiapas and another in Oaxaca during the visit.

These ultimatums do not come out of nowhere and tend to follow years of religious tension.

Tensions include but are not limited to threats, cutting off basic services and attempts to force minority groups to pay fines or participate in religious activities. In another example, just last month community leaders in another part of Chiapas refused to allow the burial of a Protestant woman in the village cemetery and her family were forced to bury her in a nearby city.   The Mexican government regularly fails to act to reduce such tensions or to stop the deliverance of ultimatums. A culture of impunity surrounds the local authorities responsible for these violations of FoRB.

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Impunity Breeds Distrust – Religious Leaders as Human Rights Defenders in Mexico

Who do you trust to look after your community? According to the 2018 Edelman Trust Barometer survey, 71% of Mexican citizens would rather put their trust in non-governmental organisations (NGOs) than the government, which has the confidence of a mere 24% of the population.

These stark statistics beg the question: what could be driving such levels of distrust in the Mexican government?

Currently, Mexico is the second most dangerous country in the world to be a Catholic priest. Other religious leaders are also increasingly targeted; between November 2013 and April 2018, 30 religious leaders were killed. In April 2018 alone, three religious leaders were killed. Moreover, Mexico is the second most dangerous country in the world to be a journalist.

Religious leaders often take on the role of human rights defenders (HRDs), engaging with various human rights initiatives in order to bring the issues of their respective communities to the attention of those who can provide legal, practical or advocacy assistance. As such, these religious leaders often fulfil the role of community leaders as well as HRDs. It’s dangerous work. In 2017, 32 HRDs were killed according to a report by Front Line Defenders.

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