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.”
Continue reading “A Bridge Between Two Worlds: Challenges for Mexico’s Religious Minorities on the Day of the Dead”
Chiapas, Oaxaca and Hidalgo are all home to some of the largest and most varied indigenous populations in Mexico. Unfortunately, this diversity sometimes provokes division, and the three states have some of the highest numbers of documented violations of freedom of religion or belief (FoRB) in the country, with the number of documented cases highest in Chiapas.
In Mexico, state and federal governments have a designated office to deal with religious affairs, a responsibility to address violations of religious freedom and to actively mediate a solution to religious conflicts. However, the officials are almost always distinctly under-resourced and lack training in human rights – especially religious freedom.
At best, state and municipal governments are unable or unwilling to protect the religious freedom of their citizens and to address these human rights violations. At worst, they are passively or actively complicit in the violations. A particularly concerning way FoRB is violated in these states is through the cutting off of basic services, like water and electricity, to Protestant families by the local authorities – as is often the case, the violation of one right leads to others
One of the most striking aspects of the cases Christian Solidarity Worldwide (CSW) has profiled in its latest report is the lack of official intervention to resolve them – apart from a few exceptions, for most of the people affected, little has changed.
Continue reading “Mexico: Protestants Cut Off From Basic Services”
Casto Hernandez Hernandez and Fidel Lopez Hernandez are from indigenous ethnic groups in Mexico, speak Spanish as second language and live in remote, subsistence farming communities. Both were forcibly displaced because of their religious beliefs. This year, they made an unprecedented trip to Washington DC, facilitated by CSW, to give their testimony to Congress in person – the first time victims of similar offences from Mexico have done so.
Their stories are depressingly similar. Fidel Lopez Hernandez was one of a group of 47 protestant Christians violently expelled from their village by the Roman Catholic majority in July 2012. In March 2015 the group were able to return to their homes and only then under an agreement which included a fine of 10,000 pesos per family (equivalent to 530 US dollars). Additionally, in their absence, the villagers had used their homes as rubbish dumps and the government did not follow through with promised funds to restore their houses.*
Casto’s case will be familiar to regular readers of this blog; read more about him here and here. Casto and his cousin were illegally arrested in their town in Hidalgo State in March 2015 by the local authorities and held for 30 hours with no water, food or access to sanitary facilities in an effort to pressure them to renounce their faith. Although an agreement established by the Hidalgo State Public Ministry allowed the men to return home in February 2016, they, like Fidel, are still subject to illegal restrictions on their right to freedom of religion or belief (FoRB) in their hometown.
Continue reading “The Power of Personal Testimony: A Mexican Delegation Visits Congress”
Pictured: Casto Hernández Hernández (right) with his pastor
Casto Hernández Hernández and his cousin Juan Placido Hernández Hernández were first imprisoned and then forcibly displaced in March 2015 after they refused to renounce their Protestant beliefs. Despite the open admission by a village leader in early court hearings that he had attempted to force the men to change their religious beliefs, the case dragged on for almost eleven months, with the Public Ministry repeatedly cancelling or postponing hearings [See more].
Agreement on religious freedom allows the men to return home
On 2 February, the Public Ministry in the state of Hidalgo, Mexico, reached a decision and put in place an agreement between Casto Hernández and Juan Placido Hernández and authorities from the village of Chichiltepec.
The agreement – drafted by the lawyers affiliated with CSW’s Mexican partner Impulso 18 and endorsed by the Public Ministry – guarantees total freedom of religion or belief (FoRB) in the village of Chichiltepec and Casto and Juan Placido’s right to return, with their full religious rights recognised.
According to the director of Impulso 18, Jorge Lee, the village authorities came to the meeting prepared to fight. When they realized they were ‘one step away from going to jail’, however, they changed their position, signed agreement and promised to uphold religious freedom in Chichiltepec.
While none of the village authorities spent any time in prison despite their criminal actions, we, and most importantly Casto and Juan Placido, feel that this agreed outcome is the right course of action.
It establishes their constitutional rights in a very clear way but also allows them to re-join their community in as harmoniously a way as possible. The concern was that if the authorities were thrown in prison, the levels of hostility would be so high, and the rupture in the indigenous community network so profound that it would be impossible for the two men to ever return home.
Continue reading “Mexico: Going Home – Casto’s Case Update”