Mexico’s Culture of Impunity Part 2: Lost years and missed opportunities

Last week, CSW’s Latin America Advocacy Officer detailed the culture of impunity that hinders the protection and promotion of freedom of religion or belief (FoRB) in Mexico. In this post we put a human face on the effects of the government’s inadequate response to violations of FoRB, showing what happens to individuals when authorities delay or neglect their responsibilities to protect religious minorities.

Click here to read this post in Spanish.

One case which illustrates the deep rooted culture of impunity that surrounds attacks on religious minorities in Mexico is that of the community of Yashtinin in San Cristóbal de las Casas Municipality in Chiapas State.

Everything began in 2012, when several people converted away from the majority religion. Some members of the community were afraid that this new religion would damage their customs and traditions and negatively affect their children. On 10 June 2012 a large group from the community went to the house of a Santiago Hernández Vázquez, one of the men who had converted, and took everyone that was meeting there to prison, insulting them and threatening them with violence and even death in the process.

After imprisoning 16 men and boys in a space normally meant to hold a single individual, local teachers employed by the government falsified a document stating that the families had voluntarily decided to leave the community. The victims were forced to sign it and given three days to leave. Upon the expiration of the ultimatum, 12 families were expelled after villagers destroyed all of their homes and property. By 2015, a total of 28 families had been expelled.

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Mexico’s Culture of Impunity Part 1: Mediation in lieu of justice

While Mexico’s drug trade is far from vanished, President Andrés Manuel López 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’s main function is to guarantee public security…What 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: Desafíos para las Minorías Religiosas de México en el Día de Muertos

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.”

LEE MÁS

A Bridge Between Two Worlds: Challenges for Mexico’s 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 “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.”

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#FREELEAH

A guest blog by the Rt Hon Dame Caroline Spelman MP. 

The Rt Hon Dame Caroline Spelman MP is Conservative Member of Parliament for Meriden and Second Church Estates Commissioner. In May 2018 she met with Rev Yunusa Nmadu, CEO of CSW Nigeria and CSW UK’s Parliamentary Officer, Alice Braybrook to discuss freedom of religion or belief in Nigeria.

Today is the 15th birthday of Leah Sharibu. But, unlike most young girls around the world, she will be spending her birthday in captivity.

On 19 February 2018, Leah was among 110 girls who were abducted from the Government Girls Science and Technical College in Dapchi, north eastern Nigeria, by the al-Barnawi faction of Boko Haram. The oldest abductees were 18 years of age; the youngest were 11.

On 21 March 2018, over a month after their capture, Boko Haram returned 105 of the girls to Dapchi, following negotiations with the government. Five had reportedly died during the arduous journey to Boko Haram’s hideout.

However, returnees confirmed that Leah Sharibu, the sole Christian among them, remained in captivity due to her refusal to convert and wear a hijab. Her friends said they begged her to feign conversion so they could all leave together.  However, a tearful Leah is reported to have informed them she could not live with herself if she did so. She also asked them to tell her mother, Rebecca Sharibu, to pray for the will of God to be done in her life. In a comment to Nigerian media her father Nathan Sharibu said: “They gave her the option of converting in order to be released but she said she will never become a Muslim. I am very sad… but I’m also jubilating too because my daughter did not denounce Christ.” 

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