This is an exchange between J from Managua and Janne from Belgium. For security reasons, the name of the student from Nicaragua was anonymized.<\/p>\n\n\n\n
Letter 1<\/p>\n\n\n\n
I hope you are doing very well in Nicaragua, I\u2019m very pleased we are pen friends for this project. Although our countries are quite far apart, and supposedly very different too, I think that will lead to an interesting correspondence, maybe even more so because of that distance. Since I\u2019ve chosen the topic of traditions that might hurt or offend people, and you are wondering about xenophobia and racism, we will hopefully be able to share some thoughts on those problems, how they are related to our countries, and how we could possibly solve or reduce them.<\/p>\n\n\n\n
The word tradition is often referred to as a shared belief or behavior from the past with a symbolic meaning that is passed on through generations within a family or community. The word itself is derived from a French word that found its origin in the Latin word \u201ctraditio\u201d, meaning \u201cto hand over for safekeeping\u201d or \u201cto transmit\u201d. This signification in itself only seems to project a positive message, wherein something precious is treasured and kept safe to then later be passed on to the next generation, who can learn from it. In Belgium, as well as in most parts of the world, there are a lot of lovely and nice traditions, such as cycling, fairs, bell ringing, carnival, and of course a lot of traditions related to food, such as eating fries and chocolate, drinking beer, and eating special food on special celebration days. Sadly, we also have some traditions that aren\u2019t something to be very proud of, as some of us Belgians have come to acknowledge during the last few years. There\u2019s one celebration that has been criticized a lot lately, and it has to do with a tradition that we share with the Netherlands. (I\u2019ve had a small exchange about the subject with Manon Coulon, coordinator of the Global Pen Friends Project, and I\u2019ve learned that people already raised questions about the tradition during the nineties. Thus the debate started in the past century, and has drawn increasingly more attention during the last few years.)<\/p>\n\n\n\n
During the night between the fifth and sixth of December, the children believe there is an old man, a little bit like Santa Claus, who rides his horse on the roofs and sends presents and candy (chocolate coins, marzipan, and gingerbread) through the chimney to those children who have been good. This man is called Saint Nicolas, and instead of celebrating his birthday (the sixth of December) by receiving presents, he prefers to give presents to others. The tradition is based on a historical Roman figure, Nicolas of Myra, living in the territory that is now known as Turkey. After his death, a lot of myths were the origin of his later status as protector of the children. Up until this point, it seems to be a nice tradition. Unfortunately, when our King Leopold the Second claimed the Democratic Republic of the Congo as his private property (in 1885) and a history of colonization began (until the country\u2019s independence in 1960), the colonial ideas took over and the tradition of Saint Nicolas was altered a little too. From this point on, Saint Nicolas had a little helper, taken from \u201cBelgian Congo\u201d, as the country was named in that period. He was called \u201cZwarte Piet\u201d (Black Pete).<\/p>\n\n\n\n
Of course, nowadays, people don\u2019t think about Piet as just a \u201cblack helper\u201d anymore, he evolved to being the funny best friend of Saint Nicolas. We even changed the story of his black skin, now he is the one who slides through the chimney to deliver the presents, causing his skin to be dusted by the soot. Of course, children don\u2019t associate Piet with the helper, essentially the slave, who came from the colonized Democratic Republic of the Congo. Nevertheless, the tradition of a white Saint, accompanied by his black friend, stands. In the past four years, discussions have risen in Belgium as well as in the Netherlands, about how we should call Piet. \u201cBlack\u201d doesn\u2019t seem appropriate if he gets his skin tone only from the root of the chimney. A second and third discussion point follow from the first one on how we should present him to the children (coming through the chimney doesn\u2019t cause a completely black skin tone, earrings, or black curled hair, so painting someone\u2019s face and hands completely black and giving him those characteristics doesn\u2019t seem right either) and whether this tradition shouldn\u2019t be altered even more to make it fun for all of the children, and not only for the white ones who see themselves being reflected in the white Saint riding a horse, while his black friend carries the presents. Recently, we\u2019ve come to the consensus of calling Piet \u201cSoot Pete\u201d, but a lot of people don\u2019t agree with changing his name, because \u201cit is a part of our tradition\u201d and \u201cwe cannot touch a tradition established such a long time ago\u201d.<\/p>\n\n\n\n
In my opinion, it doesn\u2019t come to me as a hard thing to alter a tradition or even abandon it, if it hurts other people. It seems to me that you can never really understand someone\u2019s feelings or hurt if you haven\u2019t been in the same situation as they have been, and seeing a certain tradition every year might bring back a lot of that pain. Certainly, a tradition can be something beautiful to treasure, but only if we can make it so for everyone. And if that includes changing a name, to refer to a different, unharmful backstory, all the better. In contrast, other people argue the meaning of the tradition already changed to something acceptable in our time, and the origin doesn\u2019t matter anymore, so changing the name of a character is unnecessary.<\/p>\n\n\n\n
I feel like I\u2019ve written a lot about our traditions, and expressed my opinion briefly too. I am very curious about your thoughts on the subject. What are some typical traditions in Nicaragua? Do you think a tradition can be altered for the better, to include more people, or should it stay unchanged?<\/p>\n\n\n\n
Finally, I\u2019d like to enter into your topic with a question: Do you think the persecution of strangers might have something to do with the fear of a change some people feel, a fear that their local costumes, culture, and tradition might be altered by the new culture the \u201cstrangers\u201d bring along?<\/p>\n\n\n\n
I am looking forward to reading your letter and learning about your point of view, and likewise, I am very interested in further exploring the topic of racism and xenophobia.<\/p>\n\n\n\n
Warmest regards from Belgium,<\/p>\n\n\n\n
Janne<\/p>\n\n\n\n
Letter 2<\/p>\n\n\n\n
De la misma forma que t\u00fa lo hiciste, espero que te est\u00e9 yendo muy bien en todo que estes haciendo all\u00e1 en B\u00e9lgica. Agregar que estoy muy agradecido de que te tomaras el tiempo para escribir tu carta, espero haber entendido bien el mensaje que quer\u00edas darme y me alegra mucho el inter\u00e9s con el que me hablas del tema. Con mi escrito espero poder responder tus preguntas, y generar nuevas para que quiz\u00e1 podamos tener una conclusi\u00f3n en un futuro.<\/p>\n\n\n\n
Nicaragua fue colonizada por los espa\u00f1oles en el siglo XVI, espec\u00edficamente en el a\u00f1o 1524 cuando el conquistador espa\u00f1ol Francisco Hern\u00e1ndez de C\u00f3rdoba lleg\u00f3 a la regi\u00f3n y estableci\u00f3 la primera ciudad, llamada Granada, el lugar donde yo vivo. La colonizaci\u00f3n espa\u00f1ola en Nicaragua dur\u00f3 hasta el siglo XIX, cuando se declar\u00f3 la independencia del pa\u00eds en 1821.<\/p>\n\n\n\n
A raz\u00f3n de la conquista, la mezcla cultural fue inevitable, dej\u00e1ndonos cosas como el idioma, la arquitectura, y la religi\u00f3n cat\u00f3lica. Respecto a las tradiciones, hay un sinf\u00edn que te podr\u00eda describir con caracter\u00edsticas similares al personaje “Zwarte Piet” pero vistas desde la perspectiva de resistencia. Te voy a describir un par de ellas.<\/p>\n\n\n\n
\u201cLa Gigantona y el Enano Cabez\u00f3n\u201d son dos personajes de la cultura popular de Nicaragua. \u201cLa Gigantona\u201d representa a una mujer espa\u00f1ola de la alta sociedad y \u201cEl Enano Cabez\u00f3n\u201d representa a un esclavo africano o ind\u00edgena que trabajaba para ella. Durante la \u00e9poca colonial, los espa\u00f1oles sol\u00edan llevar a sus esclavos a fiestas y celebraciones para que bailaran y entretuvieran a la gente. Esto surgi\u00f3 como una parodia de estas fiestas, en las que ellos se disfrazaban y se burlaban de sus amos. Aunque debo aclararte que el significado puede ser multifac\u00e9tico, por lo que hoy en d\u00eda y a mi percepci\u00f3n es un acto cultural que puede o no tener un llamado a recordar nuestra historia.<\/p>\n\n\n\n
El G\u00fceg\u00fcense es una obra teatral que combina elementos de danza, m\u00fasica y s\u00e1tira, y cuenta la historia de un campesino astuto llamado Don Juan, quien se enfrenta a las autoridades coloniales espa\u00f1olas que intentan abusar de su poder. Fue creada como una forma de resistencia cultural contra la conquista y la colonizaci\u00f3n espa\u00f1olas. se representa en la actualidad en muchas ocasiones especiales en Nicaragua, como en fiestas patronales, celebraciones religiosas y festivales culturales. La obra tambi\u00e9n se ense\u00f1a en las escuelas como parte del curr\u00edculo de literatura y de educaci\u00f3n c\u00edvica.<\/p>\n\n\n\n
El punto al que quiero llegar es que las tradiciones para m\u00ed, muestran una parte de la historia que buscamos recordar. Por ello pienso que, si buscamos la censura, estamos de cierta manera tratando de olvidar el pasado. Una obra como \u201cEl G\u00fceg\u00fcense\u201d debe ser preservada por generaciones, no porque busca la burla o el odio, sino para conmemorar que, durante varios siglos, nuestros antepasados fueron obligados a dejar todo lo que conoc\u00edan, a la vez de que hoy podamos estar orgullosos de recuperar parte de esa identidad en la obra. <\/p>\n\n\n\n
Ahora, desde tu lado de la historia. No me qued\u00f3 claro si \u201cZwarte Piet\u201d fue algo que se agreg\u00f3 a la tradici\u00f3n belga como burla al acto de conquista o si fue un a\u00f1adido propio de las personas del \u201cCongo Belga\u201d. Pero de cualquier manera no creo que la soluci\u00f3n ante la incomodidad de esa tradici\u00f3n sea abandonarla. Desde la posici\u00f3n de alguien totalmente ajeno a la cultura belga, creo que la tradici\u00f3n podr\u00eda ser alterada para que funcione como un elemento hist\u00f3rico que recuerde siempre que todas las vidas son valiosas. <\/p>\n\n\n\n
En muchos pa\u00edses no existe un acto cultural en donde se recuerden los terribles actos que se hicieron en el pasado. Y muchas veces nos tenemos que encargar de recordarles el valor de nuestra vida y de nuestra identidad como latinos. Las personas que deciden ignorar nuestra voz son los que luego no nos aceptan en sus pa\u00edses simplemente por ser extranjeros o por pensar que son una \u201craza\u201d superior. E incluso, impl\u00edcitamente en la cultura espa\u00f1ola es muy dificil ser extranjero, tanto por su manera hablar, como en su forma de referirse a nosotros. <\/p>\n\n\n\n
Los tres pa\u00edses en donde el nicarag\u00fcense m\u00e1s migra son los Estados Unidos, Costa Rica y Espa\u00f1a. En los tres casos, las respuestas de los locales son similares: que les quitamos oportunidades de empleo, cometemos cr\u00edmenes o que somos inferiores por razones raciales. De cierta manera los extranjeros llegan como extra\u00f1os a una cultura que no se sienten pertenecientes, y de ah\u00ed surge un momento de negaci\u00f3n de los locales a favor de perpetuar su estilo de vida. En un contexto como este, es extra\u00f1o que se quiera perpetuar una herencia de la que todos fuimos participes de construir y realmente de la que nadie es due\u00f1o. Y a su vez, es muy preocupante que quieran frenar la evoluci\u00f3n. <\/p>\n\n\n\n
En resumen, dir\u00eda que la cultura es evolutiva, pero en ella se debe buscar perpetuar la historia a trav\u00e9s de tradiciones art\u00edsticas o actos en comunidad. Es valido cambiar, corregir e incluso reconocer que estamos equivocados. Pero no debemos nunca olvidar nuestro pasado.<\/p>\n\n\n\n
Me gustar\u00eda que me dieras tu opini\u00f3n sincera acerca de lo que te escrib\u00ed, no importa si crees que estoy equivocado, porque lo puedo estar. Por \u00faltimo, te dejo unas preguntas, adem\u00e1s de resolver mi confusi\u00f3n acerca del origen de la tradici\u00f3n que me ense\u00f1aste. <\/p>\n\n\n\n
\u00bfCrees que los grupos minoritarios, excluidos o damnificado por otros deber\u00edan tener el poder de sobrellevar sus afecciones de cualquier manera en tanto no da\u00f1en a los dem\u00e1s? \u00bfEl racismo existe en ambos sentidos? <\/p>\n\n\n\n
\u00bfC\u00f3mo se vive el racismo y la xenofobia desde tu posici\u00f3n? \u00bfSon castigados social o legalmente esos actos? <\/p>\n\n\n\n
Espero mucho leer tu carta y ver que opinas de mi punto de vista. Noto que pensamos un poco distinto, pero creo que eso es lo enriquecedor. Deseo que me comentes m\u00e1s de tu pa\u00eds y que escribas mucho m\u00e1s tu opini\u00f3n. <\/p>\n\n\n\n
Me disculpo si me escritura es tosca o abrumante. <\/p>\n\n\n\n
Un saludo desde el otro lado del mundo.<\/p>\n\n\n\n
J.<\/p>\n\n\n\n
Letter 3<\/p>\n\n\n\n
Thank you for reading my first letter and for your elaborate response, I hope you are still doing well. I will try to answer the questions you asked me and express my opinion a little clearer, or more extensively, as you will. I didn\u2019t want to start the first letter by overwhelming you with it, but since we\u2019ve now come to the second letter and both expressed our ideas, I agree with you on the fact that we should elaborate. I do think it is very interesting to be able to talk about traditions since you live in a country that has been colonized, and I live in one that colonized.<\/p>\n\n\n\n
The example you described of \u201cLa Gigantona\u201d and \u201cEl Enano Cabez\u00f3n\u201d indeed shows some similarities with \u201cZwarte Piet\u201d and Saint Nicolas. I know that in the Belgian tradition \u201cZwarte Piet\u201d has been added with the colonial mindset, to demonstrate how the \u201cblack slave of the Belgian Congo should behave\u201d, and to recreate the reality that he \u201cshould serve his white, and holy, master\u201d. I do see your point of view of how a tradition can be expressed in a cultural event, like El G\u00fceg\u00fcense<\/em>, to be commemorated. I couldn\u2019t agree more when you say that the past should be remembered and preserved, to show where we went wrong and how we can do better. You also say it is valid to change, to correct, and to recognize that we are wrong. That is exactly where I think the problem lies in the tradition of \u201cZwarte Piet\u201d. A certain number of people, those who can\u2019t stand the idea of changing the name of \u201cZwarte Piet\u201d, consider the tradition as almost holy, and as per definition of the word tradition, as unchangeable.<\/p>\n\n\n\n The cultural events you describe seem to me as a good way to remember the past and its terrible events, especially because they provide a voice for the two sides, the colonizer and the colonized. I think it is a good thing to keep a tradition and use it in a similar way, if it is clear to everyone that it is a medium to remember, an example, and not the way to handle things anymore. However, the Saint Nicolas and \u201cZwarte Piet\u201d tradition is still presented to kids as the truth, as the way things are done, and this is a problem since it portrays a wrong image to both white and black children. I do think it is valid to keep the tradition, or maybe transform it into some sort of cultural theatre piece to show how people contributed (unintentionally) to the colonial mindset of that period. Nevertheless, the presentation and name of the gifts-bringer and his friend should in my opinion be changed to express the idea we have in mind, so every child can enjoy it and feel included. I think if you keep a tradition to commemorate the past, you need to do so in the right context and give people, especially children, the right background information. In the Netherlands and Belgium Saint Nicolas and \u201cZwarte Piet\u201d pass through the streets in parades for the children, without any contextualization.<\/p>\n\n\n\n To answer your other opinions about xenophobia and racism, I recognize the attitudes toward immigrants you describe. In Belgium, a lot of immigrants from different countries arrive and a lot of people also fear they will take our jobs and impose their cultural traditions upon ours. It is painful to see how some of the immigrants are treated with a lot more compassion, simply because they come from Europe. We managed to build reception centers in no time and welcome the Ukrainian refugees, but immigrants from Arabic countries, who also flee other wars, are placed in refugee centers and encounter numerous difficulties in finding work or applying for Belgian nationality. This attitude is not just in Belgium, a lot of other European countries also keep immigrants in shelters and seem to have problems to help them integrate into their society. People tend to think immigration is something new from the last century, while it is actually a historical phenomenon. Belgians migrated to pursue the American dream during the 20th century. The Spanish, Portuguese, English, and other Europeans did so a lot earlier even, Dutch people left for Australia, and a very long time ago we all emigrated from Africa as a species.<\/p>\n\n\n\n It’s always poignant to see people claim land as their own and react hatefully towards \u201cstrangers\u201d, while every idea of a country is fictional, invented by men, and we all share the same name \u201cHomo sapiens\u201d and characteristics. <\/p>\n\n\n\n In response to your questions, I do think minority groups should get more input in the afflictions that concern them, too often these problems are discussed without even hearing their voice. Acting without dialogue is never a good idea, in my opinion, but minority groups should get more power to voice their opinion. I don\u2019t know if I understood your second question correctly, but I think racism exists in multiple senses, and in every social group. The xenophobia comes from the earlier stages of our species when suspicion could save us from the dangers in nature, but we survived and evolved thanks to our ability to cooperate and share. In Belgium, xenophobia and racism become visible when people try to apply for a job or to rent a house. There are a lot of prejudices about \u201cforeign\u201d names, and even though it is forbidden by law to discriminate against anyone just because of their name or origin, in many cases this sort of discrimination, based on xenophobia and racism, still exists. According to the official website of our country and of the Department of Foreign Affairs, \u201cBelgium attaches great importance to the fight against racism and has an extensive legal framework for combating racism, including the Law of 30 July 1981 punishing certain acts of racism and xenophobia and the Law of 10 May 2007 combating certain forms of discrimination.\u201d We do have laws to fight back against racism and xenophobia, but the laws should be reconsidered in an ever-evolving society.<\/p>\n\n\n\n I know a lot of people who look down on racism and xenophobia, and there is a certain social pressure to act kindly toward others. On the other hand, the number of votes for the extreme right political parties has increased notably these last few years. These parties know how to take advantage of people\u2019s fear of the \u201cunfamiliar\u201d, and dare pronounce their hard opinions, something other parties try to avoid when they discuss a subject.<\/p>\n\n\n\n To come to a conclusion, I agree that a tradition can be used as a cultural event to commemorate the past. I do however think that it should be contextualized and express clearly the mindset of improvement that we want to transmit. Xenophobia and racism are sadly still visible in Belgian society, but they are punished by law and looked down upon socially. Of course, there is always room for improvement. <\/p>\n\n\n\n I hope I have answered your questions, and expressed my opinion more clearly. I look forward to reading your response, I do agree that it is enriching to hear the opinion of someone with a slightly different point of view. I will ask you some more questions to deepen our discussion, hopefully, you will be able to answer them.<\/p>\n\n\n\n Have you witnessed any racism or xenophobia in Nicaragua (or in other countries that you might have visited)? Do you think there is a successful way to try and change the racist\/xenophobic opinions people may have? Should we confront them whenever they keep reciting their racist arguments?<\/p>\n\n\n\n Do you see schools as a place to talk about racism and xenophobia, and to teach children how to form a critical opinion? Or should they develop their own opinions without input from teachers or parents?<\/p>\n\n\n\n Kind regards from the little country of Belgium,<\/p>\n\n\n\n Janne Vermeulen<\/p>\n\n\n\n Antes que todo, quiero pedirte disculpas por atrasar la escritura de mi carta hasta este punto. Tambi\u00e9n tengo que decir que fue muy gratificante leer tu carta y saber que pudiste entender el contexto de las tradiciones de mi pa\u00eds muy bien. Ahora queda mi cierre. Espero responder tus preguntas, pero tambi\u00e9n, desde lo m\u00e1s profundo de m\u00ed quiero hablarte un poco m\u00e1s de mi identidad como latino y m\u00e1s como nicarag\u00fcense. Este mes ha sido una monta\u00f1a rusa de emociones, y curiosamente, muy relacionadas con el tema que hemos estado discutiendo. Mi pa\u00eds me emociona profundamente, realmente no desear\u00eda vivir en ning\u00fan otro lugar que no sea aqu\u00ed. Aunque soy consciente de sus errores y fallas, siento un fuerte deseo de contribuir a mejorarlo desde adentro. <\/p>\n\n\n\n A pesar de que Nicaragua ha sido un pa\u00eds reprimido durante muchos a\u00f1os, eso no lo exime de tener personas racistas y xen\u00f3fobas en su sociedad. En la regi\u00f3n pac\u00edfica, donde resido, es donde se concentra la mayor\u00eda del turismo. Siempre que tomo el autob\u00fas, me encuentro al menos con un extranjero, y curiosamente, muchos de ellos son belgas. Tengo muchas an\u00e9cdotas de encuentros con extranjeros, algunas divertidas y otras no tanto. Hay personas que, sin tomarme el tiempo de analizarlas, rechazan a los extranjeros y los desprecian, probablemente debido a un complejo de inferioridad que hemos desarrollado. Personalmente, disfruto ver a personas interesadas en mi pa\u00eds y, a\u00fan m\u00e1s, a aquellas que desean convivir como nosotros. <\/p>\n\n\n\n Incluso entre los propios nicarag\u00fcenses, existen esos problemas. Por ejemplo, en la costa atl\u00e1ntica, donde se encontraron la mayor\u00eda de los esclavos africanos tra\u00eddos de Europa, se vive una realidad muy diferente a la del Pac\u00edfico. Su cultura es muy rica debido a la mezcla de tantas otras, incluso su idioma principal que es una variante del ingl\u00e9s, adem\u00e1s del espa\u00f1ol y varios dialectos ind\u00edgenas. Ellos suelen ser vistos de manera diferente en esta parte del pa\u00eds.<\/p>\n\n\n\n No tengo ejemplos personales de otros pa\u00edses, pero en Costa Rica hay muchas personas xen\u00f3fobas hacia los nicarag\u00fcenses. En Estados Unidos es muy com\u00fan que nos discriminen, no solo a nosotros, sino a todos los latinos. Hay una canci\u00f3n, “Frijolero” de Molotov, que de manera sat\u00edrica muestra la situaci\u00f3n que enfrenta un migrante, aunque est\u00e1 enfocada desde la perspectiva mexicana, refleja una realidad similar en toda Latinoam\u00e9rica.<\/p>\n\n\n\n Es importante establecer un di\u00e1logo respetuoso con las personas que tienen opiniones racistas o xen\u00f3fobas. Tratar de comprender sus puntos de vista y las experiencias subyacentes que pueden haber contribuido a su forma de pensar, puede ayudar a sentar las bases para el cambio. Sin embargo, es dif\u00edcil abordar a cada persona individualmente, ya que algunas de sus ideolog\u00edas las pueden tener muy arraigadas. <\/p>\n\n\n\n En cuanto a la censura, como mencion\u00e9 anteriormente, no considero que sea la soluci\u00f3n. No darles voz no implica que esas personas dejen de existir en la sociedad, solo que lo hacen en silencio. Creo que, en el caso de temas como este, debemos abordarlos como si fueran enfermedades, es decir, estudiar los casos para comprender c\u00f3mo nuestras acciones pueden afectar a las personas. Desconozco si “Zwarte Piet” tiene un impacto negativo en el pensar de los j\u00f3venes, pero el hecho de que se est\u00e9 hablando al respecto brinda una oportunidad para comprender la postura de tu pa\u00eds sobre el tema. <\/p>\n\n\n\n En cuanto a tu pregunta sobre c\u00f3mo enfrentar el racismo y la xenofobia, sinceramente no puedo darte una respuesta definitiva. Hasta ahora, no he experimentado una situaci\u00f3n tan grave en la que me sienta tan atacado que sienta la necesidad de responder. Sin embargo, agradezco mucho tu pregunta, ya que no me hab\u00eda planteado como actuar. <\/p>\n\n\n\n Lo que puedo decir es que combatir el racismo y la xenofobia implica m\u00e1s que solo hablar sobre ello. Creo que lo m\u00e1s importante es mostrar la gran diversidad cultural que existe en el mundo. La historia y el arte son herramientas fundamentales en este sentido. No estoy sugiriendo que debamos alejarnos de nuestra propia historia, pero es enriquecedor conocer otras culturas, ya que esto nos ayuda a valorar m\u00e1s la nuestra.<\/p>\n\n\n\n Por lo tanto, considero que la escuela, al igual que en otros aspectos, debe orientar a los estudiantes en estos temas. No se trata de que alguien nos ense\u00f1e a valorar, ya que eso es algo que cada uno debe desarrollar internamente, pero la escuela puede brindar las herramientas y la perspectiva necesarias para que los estudiantes comprendan y aprecien la diversidad. Es importante que se promueva un ambiente educativo que fomente la reflexi\u00f3n cr\u00edtica, el respeto y la empat\u00eda.<\/p>\n\n\n\n Janne, espero que esta carta haya podido responder tus preguntas y brindarte una visi\u00f3n m\u00e1s profunda de mi perspectiva sobre el racismo y la xenofobia en mi pa\u00eds y en otros lugares. Lo que ambos tenemos claro es que algo tenemos que hacer. Te deseo todos los \u00e9xitos del mundo en tus proyectos de vida, <\/p>\n\n\n\n Con mucho cari\u00f1o, J. <\/p>\n","protected":false},"excerpt":{"rendered":" This is an exchange between J from Managua and Janne from Belgium. For security reasons, the name … <\/p>\n
Letter 4<\/p>\n\n\n\nUn gusto saludarte de nuevo, Janne. <\/h2>\n\n\n\n