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.”
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.”
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.
Child at school in Hpa-An, Kayin State, Burma. Credit: Peter Hershey
A child’s right to freedom of religion or belief (FoRB) is guaranteed under international law. Yet children and young people in several countries across the world experience discrimination because of their religion or belief, including in educational settings.
For example, Christian children in northern Nigeria are often obliged to adopt Muslim names in order to access education. Hindu children in Pakistan face psychological and physical abuse from classmates and teachers. Rohingya Muslim children in Burma witness their schools being knocked down. Baha’i children in Iran are regularly abused physically and verbally by teachers.
“I was beaten with sticks approximately twice a week throughout nursery and prep. After that the manner of the abuse changed. As well as physical punishment, I was mentally abused and tortured by consistently being told to convert.”
Gurinder Singh, Sikh, Pakistan, 17 years old
The right to education, like the right to FoRB, ‘is crucial to the realization of a wide array of other human rights.’ Education can facilitate social mobility, or entrench disadvantage. It can assist in creating a culture of tolerance, or contribute towards fuelling stereotyping, intolerance and extremism.
With this in mind, Christian Solidarity Worldwide (CSW) has produced a new report entitled Faith and a Future: Discrimination on the Basis of Religion or Belief in Education. Through verified case studies and in depth research in five countries spanning five geographical regions, this report seeks to stimulate vital conversations, encouraging further research and necessary action to address religious discrimination in educational settings.