Newspaper La Razón (Print Edition)
Juan Carlos Zambrana Marchetti
January 1, 2016
In the context of the Bolivian process of change toward a more just and inclusive society, the inclusion of homosexuals and trans-sexuals seems to be among the demands lagging furthest be-hind. One of the reasons for this delay is the continuing power of the Catholic Church to inter-vene in politics to hold back the changes. Incredibly, well into the 21th Century, it still functions as the unassailable barrier that impedes the full recognition of those human rights. This requires that we analyze the arguments most recently wielded.
Contravention of ethical and moral principles: According to a press release of the Bolivian Epis-copal Conference, the proposed Law of Identity of Gender would seek to “subvert one of the foundations of our human coexistence, denying the basic and fundamental truth of what is mas-culine or feminine. To live ‘as a man’ or ‘as a woman’ would no longer be a biological reality, but the result of a simple personal choice.” The communiqué seeks to confuse public opinion by sug-gesting that the Church respects “biological reality,” which is false. The Church has never recog-nized the genetic component that legitimates homosexuality and trans-sexuality (identification with the opposite sex) as being natural. Much to the contrary, it de-legitimates them, reducing them to a “personal choice”, immoral and abominable. If it is considered that, in reality, it is very hard for the Church to commit that error out of ignorance, what is more probable is that it does so deliberately in order to impose its conservatism, even at the cost of continuing to make it hard for human beings to understand their own nature.
Attempt to colonize: The Bolivian Episcopal Conference also declared that the above-mentioned bill, now being debated within the Plurinational Assembly, is an attempt to achieve “cultural col-onization” because it is alien to the indigenous cultures of Bolivia. The truth is that, historically, there was nothing more alien to the indigenous cultures of Bolivia than the Christianity of cross and sword, which bloodily imposed itself as the instrument of the imperialist oligarchies, in order to adjudicate to the Christian God the veneration of the rich and the subjection of the poor. The Church –having been the alienating instrument of colonization to subject the indigenous peoples through the fear of that God, in imposing the humility that took away not only their spirit of lib-erty and rebelliousness, but also their most basic mechanism of reaction and defense– now bra-zenly suggests that it defends the indigenous cultures.
Let it be clear that the Catholic Church, beyond having had some positive aspects, was and con-tinues to be a criminal mechanism of subjection and colonialism, not only as the leading instru-ment of conservative political ideology, and of legitimation of the criminal oligarchy, but also through the imposition of laws that repress human rights. Well into the 20th Century, as the Pope struggles to clean up the corruption of the Vatican curia, the cultural imperialism of the Church is still manifested in the actions of foreign priests, pursuing aggressive agendas of conservative po-litical lobbying against the changes proposed by progressive governments such as that of Bolivia. Maybe the Bolivian curia needs to have its ears pulled again from Rome.