A/76/178 58. Meanwhile, their contributions to our understanding of the complexities of identities, of cultural rights and of cultural life and its possibilities are considerable, as they remind us of the reality and potential of cultural fusion and since they may exist in “the gap between languages and cultures with ease”.74 One positive example of acknowledging such contributions is the Mixed Remix Festival, a cultural arts festival celebrating stories of mixed-race and multiracial families and individuals. 75 Another positive model is a recent increase in sharing of perspectives of persons with mixed identities through initiatives such as the online platform and Facebook page for Hāfu or mixed people in Japan. 76 Such events and forums should be multiplied and supported. 59. Minority, local and indigenous languages must be present in the media, in education and in cultural programming. 77 Cultural rights defenders have undertaken creative action, including in courts, to ensure this, such as in a recent victory in Mexico reaffirming that indigenous languages are national languages. 78 60. Linguistic scholarship increasingly recognizes “multilingual interaction as a norm instead of an exception” and acknowledges practices of language hybridity, including code-switching (when a language is arranged structurally or grammatically in another) and code-mixing (using a word from one language in another). 79 Human rights and cultural rights discourse and praxis must increasingly recognize “a mosaic of multiple languages and lexical presences.” 80 61. The cultural rights of multilingual persons and all persons with mixed cultural identities must be recognized fully in keeping with the complexity of their experiences. Moreover, we must recognize that everyone has multiple identities to some degree; this is simply more pronounced or obvious for certain people. “Everyone can be métis”. 81 Cultural practices and realities comprise complex combinations of class, gender, linguistic, national, racial, religious and other identities, which are concurrent. 62. As the Barbadian poet Edward Kamau Braithwaite once wrote about Caribbean cultures: “nothing is really fixed and monolithic. Although there is white/brown/black, there are infinite possibilities within these distinctions and many ways of asserting identity.” 82 It is vital to promote and ensure the flourishing of visible celebrations of a diversity of languages, cultural heritages, artistic expressions, holidays, festivals and practices, in accordance with international standards, as well as to recognize and respect multilingualism, the hybridity of languages and mixed identities. __________________ 74 75 76 77 78 79 80 81 82 21-10019 Coco Fusco, English is Broken Here, Notes on Cultural Fusion in the Americas (The New Press, 1995). See www.mixedremixed.org/about-mixed-remixed/. Coco Fusco, English is Broken Here. A/HRC/22/49; see also https://www.ohchr.org/Documents/Issues/Minorities/SR/LanguageRightsLinguisticMinor ities_ EN.pdf. For an example of challenges in this area, according to civil society reports, see https://crimeahrg.org/wp-content/uploads/2021/06/human-rights-situation-crimea-2014-2020ua.pdf. See www.proceso.com.mx/nacional/2016/1/20/el-poeta-mardonio-carballo-gana-amparo-contraley-telecom-por-discriminacion-lingistica-158031.html. See www.colorado.edu/faculty/hall-kira/sites/default/files/attached-files/hall-nilep-2015-codeswitching_identity_and_globalization.pdf. See www.migrationinstitute.org/files/news/patrickchamoiseauinterview_f.pdf , p. 2. Remarks at Reflexion transatlantique sur la créolisation du monde, 8 April 2021 (translated by the Special Rapporteur). Edward Kamau Brathwaite, “Creolization in Jamaica”, in The Post-Colonial Studies Reader, p. 189, B. Ascroft, G. Griffiths and H. Tiffin, eds. (Routledge, London and New York, 2006). 17/22