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Implementation of the Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief

          
          United Nations
          .A153/27 9
          General Assembly
          Distr.: General
          24 August 1 998
          English
          Original: English/French
          Fifty-third session
          Item 113 (b) of the provisional agenda*
          Human rights questions: human rights questions,
          approaches for improving the effective enjoyment
          fundamental freedoms
          including alternative
          of human rights and
          Implementation of the Declaration on the Elimination of All
          Forms of Intolerance and of Discrimination Based on Religion
          or Belief
          Note by the Secretary-General
          The Secretary-General has the honour to transmit to the members of the General
          Assembly the interim report on the elimination of all forms of intolerance and of
          discrimination based on religion or belief prepared by Mr. Abdelfattah Amor, Special
          Rapporteur of the Commission on Human Rights, pursuant to General Assembly resolution
          52/1 22 of 12 December 1997.
          ‘ A/53/150.
          98-24734(E) 160998 300998
        
          
          A/53/279
          Interim report on the elimination of all forms of intolerance
          and of discrimination based on religion or belief prepared by
          the Special Rapporteur of the Commission on Human Rights,
          pursuant to General Assembly resolution 52/122
          Contents
          Paragraphs Pag&
          I. Introduction 1—3 3
          II. Initiatives of the Special Rapporteur concerning, on the one hand, the identification
          of legislation in the field of tolerance and non-discrimination concerning religion
          or belief and, on the other, the development of a culture of tolerance
          4—15 3
          A. Legislation 4—7 3
          B. Culture of tolerance 8—15 3
          III. In situ visits and follow-up procedure 16—30 5
          IV. Report on communications sent by the Special Rapporteur and replies received
          from States since the fifty-fourth session of the Commission on Human Rights . . .. 31—83 7
          V. Conclusions and recommendations 84—96 13
          Annex
          Follow-up to the report of the Special Rapporteur on the question of religious intolerance on his
          visit to India from 2 to 14 December 1996 addressed to the Indian authorities and reply of the
          Indian authorities 1 6
          2
        
          
          A/53/279
          I. Introduction
          1. At its forty-second session, the Commission on Human
          Rights decided, by resolution 1986/20 of 10 March1986, to
          appoint for one year a special rapporteur to examine incidents
          and governmental actions in all parts of the world inconsistent
          with the provisions of the Declaration on the Elimination of
          All Forms of Intolerance and of Discrimination Based on
          Religion or Belief, and to recommend remedial measures.
          2. The mandate of the Special Rapporteur has been
          regularly extended, in particular by resolution 1998/18 of the
          Commission on Human Rights at its fifty-fourth session. Since
          1988, the Special Rapporteur has been submitting annual
          progress reports to the Commission on Human Rights
          (E/CN.4/1 987/35; E/CN.4/1 988/45 and Add.1;
          E/CN.4/1 989/44; E/CN.4/1 990/46; E/CN.4/1 991/56;
          E/CN.4/1 992/52; E/CN.4/1 993/62 and Corr.1 and Add.1;
          E/CN.4/1 994/79; E/CN.4/1 995/91 and Add.1;
          E/CN.4/1996/95 and Add.1 and 2; E/CN.4/1997/91 and
          Add.1 ; E/CN.4/1 998/6 and Add. 1 and 2) and, since 1994, to
          the General Assembly (A/50/440, A/51/542 and Add.1 and
          2, A/52/477 and Add.1).
          3. This interim report is submitted pursuant to General
          Assembly resolution 52/122 of 12 December 1997.
          II. Initiatives of the Special Rapporteur
          concerning, on the one hand, the
          identification of legislation in the
          field of tolerance and non-
          discrimination concerning religion
          or belief and, on the other, the
          development of a culture of tolerance
          A. Legislation
          4. As he explained in his report on the implementation of
          the Declaration on the Elimination of All Fonns of Intolerance
          and of Discrimination Based on Religion or Belief
          (E/CN.4/1998/6), pursuant to the provisions of the
          Declaration, resolutions of the Commission on Human Rights
          and of the General Assembly, studies by special rapporteurs
          and reports of the Secretary-General in the area of freedom
          of religion and of belief, the Special Rapporteur decided to
          undertake a new initiative, namely by preparing an
          international compendium of constitutional and legislative
          provisions concerning religion and belief This compendium
          — which would, of course, have to be updated regularly —
          would serve as a basic yardstick for a thorough knowledge of
          the legal situation of States in the area of religion and belief,
          and for preparing in situ visits and even for examining
          allegations in the area of tolerance and non-discrimination
          based on religion or belief and therefore for the drafting of
          communications. It would provide a unique opportunity for
          highlighting and understanding the positive contributions of
          the bodies of law of the various States, the limitations or
          obstacles that they may constitute and of how they evolve over
          time.
          5. Accordingly, in 1997, the Special Rapporteur wrote to
          all States requesting the text of the constitutions in force or
          any equivalent instruments, and also legislation and
          regulations relating to religious freedom and the practice of
          worship.
          6. To date he has received information from the following
          43 States: Algeria, Armenia, Bangladesh, Bolivia, Cambodia,
          Cape Verde, Chile, Cuba, Cyprus, Czech Republic, Denmark,
          Djibouti, Dominican Republic, Ecuador, Estonia, Ethiopia,
          Finland, France, Indonesia, Israel, Italy, Japan, Jordan,
          Kuwait, Malta, Mauritius, Namibia, Pakistan, Poland,
          Portugal, Qatar, Republic of Korea, San Marino, Saudi
          Arabia, Seychelles, Sudan, Sweden, Switzerland, the former
          Yugoslav Republic of Macedonia, United Kingdom of Great
          Britain and Northern Ireland, Uruguay, Venezuela,
          Yugoslavia.
          7. The Special Rapporteur calls on all other States to help
          expand the effectiveness of his mandate by sending copies of
          their legislation so as to increase understanding of and
          familiarity with their legal situation.
          B. Culture of tolenince
          8. The development of a culture of tolerance depends
          essentially on education. Education can be decisive in
          inculcating values predicated on human rights and fostering
          tolerant, non-discriminatory attitudes and behaviours. The
          school, as an essential element in the educational system, may
          constitute an essential and preferred vehicle for the
          prevention of intolerance and discrimination through the
          dissemination of a culture ofhumanrights.
          9. Starting with the International Conference on Human
          Rights, which was held in Tehran in 1968, in the context of
          review of the progress made since the adoption of the
          Universal Declaration on Human Rights and the development
          of a programme for the friture, States were invited to ensure
          that all educational means were used so that youth might grow
          up and develop in respect for the dignity of man and equal
          3
        
          
          A/53/279
          rights. In 1968, the General Assembly also decided to ask
          Member States to take steps, where necessary, to introduce
          or encourage, depending on the school system of each State,
          the principles proclaimed by the Universal Declaration of
          Human Rights and other Declarations. In 1978, the United
          Nations Educational, Scientific and Cultural Organization
          (UNESCO) organized an International Congress on the
          Teaching of Human Rights, which was the first meeting of a
          wide range of governmental and non-governmental experts
          on education. In 1987, a similar congress was organized, in
          Malta, by the Centre for Human Rights. Both UNESCO and
          the Office of the High Commissioner for Human Rights have
          been working since then, by means of various activities, to
          disseminate a culture of human rights and hence of tolerance.
          It should also be remembered that the General Assembly, in
          resolution 49/184 of 23 December 1994, proclaimed the 10-
          year period beginning on 1 January 1995 the United Nations
          Decade for Human Rights Education. Finally, the Special
          Rapporteur notes with interest the projected preparation of
          a manual on human rights training for primary and secondary
          school teachers by the technical cooperation services of the
          Office of the UnitedNations High Commissioner for Human
          Rights.
          10. In 1994, in resolution 1994/18, paragraph 14, the
          Commission on Human Rights encouraged the Special
          Rapporteur to examine the contribution that education can
          make to the more effective promotion of religious tolerance.
          The Special Rapporteur therefore decided to conduct a survey
          bymeai s of a questionnaire addressed to States, on problems
          relating to freedom of religion and belief from the standpoint
          of the curricula and textbooks of primary or elementary and
          secondary educational institutions. The results of such a
          survey could help to shape an international educational
          strategy centred on the definition and implementation of a
          common minimum curriculum of tolerance and non-
          discrimination, for combating all forms of intolerance and
          discrimination based on religion or belief
          11. The Special Rapporteur received answers from the
          following 77 States: Algeria, Andorra, Armenia, Austria,
          Bahrath, Belarus, Bosnia and Herzegovina, Brazil, Bulgaria,
          Burkina Faso, Chile, China, Colombia, Côte d'Ivoire, Croatia,
          Cuba, Cyprus, Denmark, Djibouti, Ecuador, Egypt, France,
          Germany, Guatemala, Holy See, Honduras, Iceland, India,
          Indonesia, Iraq, Israel, Italy, Kyrgyzstan, Latvia, Lesotho,
          Liechtenstein, Luxembourg, Mali, Marshall Islands,
          Mauritius, Mexico, Morocco, Namibia, Nauru, Netherlands,
          New Zealand, Nicaragua, Niger, Norway, Oman, Pakistan,
          Paraguay, Philippines, Portugal, Republic of Korea, Romania,
          Saint Lucia, San Marino, Senegal, Singapore, Slovakia,
          Spain, Sweden, Switzerland, Thailand, the former Yugoslav
          Republic of Macedonia, Tunisia, Turkey, Uganda, Ukraine,
          United Kingdom of Great Britain and Northern Ireland,
          United States of America, Uruguay, Venezuela, Viet Nam,
          Yugoslavia and Zambia.
          12. As indicated in the previous report (E/CN.4/1 998/6),
          the Special Rapporteur has formulated some preliminary
          observations; however, they must be frirther polished in the
          context of the finalization of the analysis of the replies to the
          questionnaire and also lead to the preparation of a series of
          conclusions and recommendations to be used in shaping an
          international educational strategy for combating all forms of
          intolerance and discrimination based on religion and belief
          In this connection, as the Special Rapporteur has pointed out
          inhis reports to the General Assembly and the Commission
          on Human Rights, it is essential that a minimum of resources
          be made available for the mandate so that its essential
          activities, including the analysis of the results of his survey
          maybe completed on time, with due seriousness and rigour.
          At its most recent session the Commission on Human Rights
          in resolution 1998/18 urged States to promote and encourage
          through the educational system, and by other means,
          understanding, tolerance and respect in matters relating to
          freedom of religion or belief To that end States must have,
          as a matter of urgency, in the field of education the results of
          the survey conducted by the Special Rapporteur to which they
          have contributed.
          13. The Special Rapporteur also wishes to point out that
          this initiative is completely consistent with resolution
          1998/74 of the Commission on Human Rights entitled
          “Human rights and thematic procedures”, particularly with
          paragraphS thereof whereby the Commission requested the
          thematic special rapporteurs to make recommendations for
          the prevention of human rights violations.
          14. The Special Rapporteur notes with satisfaction
          resolution 1998/21 of the Commission on Human Rights
          entitled, “Tolerance and pluralism as indivisible elements in
          the promotion and protection of human rights” whereby the
          Commission, recognizing that promoting a culture of
          tolerance through human rights education was an objective
          that must be advanced in all States, and that the Office of the
          High Commissioner for HumanRights and mechathsms of the
          United Nations human rights system had an important role to
          play in that regard, reiterated the obligation of all States and
          the international community to promote a culture conducive
          to promoting and protecting human rights, fundamental
          freedoms and tolerance, inter alia, through education leading
          to genuine pluralism, a positive acceptance of diversity of
          opinion and belief and respect for the dignity of the human
          person.
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          A/53/279
          15. Finally, the Special Rapporteur hopes to cooperate with
          the Special Rapporteur on the right to education, whose
          mandate has just been established by the Commission in
          resolution 1998/33. The Special Rapporteur notes with
          interest this new mandate, which covers, in particular, gender
          considerations, in particular the situation and needs of the girl
          child, and promotion of the elimination of all forms of
          discrimination in education.
          III. In situ visits and follow-up
          procedure
          16. Within the context of resolution 1998/18 of the
          Commission on Human Rights which calls upon all
          Governments to cooperate with the Special Rapporteur on
          religious intolerance and to give serious consideration to
          inviting the Special Rapporteur to visit their countries so as
          to enable him to fulfil his mandate more effectively, and in
          accordance with similar provisions of the previous resolutions
          of the Commission on Human Rights and of the General
          Assembly, the Special Rapporteur focused his efforts
          particularly on in situ visits and follow-up.
          17. The Special Rapporteur wishes to recall that in situ
          visits and follow-up constitute an instrument for dialogue and
          understanding. They allow for on-the-spot examination not
          only of incidents and governmental actions which are
          inconsistent with the provisions of the 1981 Declaration on
          the Elimination of All Forms of Intolerance and of
          Discrimination Based on Religion or Belief and formulation
          of recommendations for remedial measures, but also of State
          contributions to the promotion, protection and development
          of freedom of religion and belief
          18. These in situ visits are addressed not only to
          Government officials but also to the various actors in society
          (non-governmental organizations, religious groups and so
          forth), for, as is correctly pointed out in resolution 1998/18
          of the Commission, “the exercise of tolerance and non-
          discrimination by all actors in society is necessary for the frill
          realization of the aims of the Declaration”.
          19. In situ visits also represent an opportunity for reciprocal
          enrichment. On the one hand, the Special Rapporteur helps
          Governments to understand more frilly their obligations with
          respect to the implementation of the 1981 Declaration and of
          article 18 of the International Covenant on Civil and Political
          Rights. On the other, he gains a better grasp of complex
          situations in the area of religion and belief and/or related
          areas, as well as information on experiences and positive
          initiatives with regard to tolerance and non-discrimination on
          grounds of religion or belief
          20. Moreover, these visits are necessary for enabling the
          Special Rapporteur to carry out his mandate effectively,
          insofar as they ensure the balance that is essential to any
          examination of situations and cases. While communications,
          which are a basic tool for carrying out the mandate, focus on
          cases or situations of intolerance and discrimination, visits
          enable the Special Rapporteur:
          (a) To understand their general context (namely, their
          economic, social, cultural, civil and political environment)
          and, accordingly, their degree of severity and the factors
          explaining them;
          (b) To conduct an in-depth analysis of the facts that
          avoids oversimplification and seeks instead a complexity that
          associates both the positive and the negative at various levels
          and according to highly diversified temporal and spatial
          developments.
          21. These visits and the recommendations formulated by
          the Special Rapporteur, as well as their follow-up, also enable
          the Special Rapporteur to move beyond a “managerial” role
          in relation to cases and situations of intolerance and
          discrimination, in the context of which the communications
          sent usually represent interventions a posteriori (with the
          exception of urgent appeals, which sometimes result in
          preventive action, though only in a very limited number of
          cases each year, for specific cases rather than situations, and
          on an emergency rather than long-term basis). Visits enable
          the Special Rapporteur to play a preventive and participatory
          role in the medium and long tenn, in the process of following
          up the action envisaged or taken by Governments to
          implement the Special Rapporteur's recommendations.
          22. Since taking up his duties, the Special Rapporteur has
          made in situ visits to the following countries:
          5
        
          
          A/53/279
          Country
          P&hod
          R&port
          China
          November 1994
          E/CN.4/1995/91
          Pakistan
          June 1995
          E/CN.4/1 996/95/Add. 1
          Iran (Islamic
          December 1995
          E/CN.4/1 996/95/Add.2
          Republic of)
          Greece
          June 1996
          A/51/542/Add. 1
          Sudan
          September 1996
          A/ 51/ 542/Add.2
          India
          December 1996
          E/CN.4/1 997/91/Add. 1
          Australia
          February-March 1997
          E/CN.4/1 998/6/Add. 1
          Germany
          September 1997
          E/CN.4/1 998/6/Add.2
          United States
          January-February
          Report to be submitted at
          ofAmerica
          1998
          next session of the
          ConrnissiononHumanRights
          23. With respect to requests for visits, at the last session of
          the Commission on Human Rights, the Special Rapporteur
          aimouncedthat VietNam had agreed in principle to an in situ
          visit. That agreement, which responded to a request sent in
          1995, was formalized on 17 April 1998. The Special
          Rapporteur is to carry out this mission during the second half
          of October 1998.
          24. However, the Special Rapporteur regrets that the
          following States have not answered his requests for visits:
          Country
          Dat&ofr&qu&st
          R&nnnd&rs
          Turkey
          1995
          X
          Indonesia
          1996
          X
          Mauritius
          1996
          Israel
          1997
          Russian Federation
          1998
          25. As shownbythis table, the earliest request, in respect
          of which reminders have been sent and which remains a
          priority for the Special Rapporteur, relates to Turkey
          Reiterating his desire for cooperation and dialogue, the
          Special Rapporteur calls upon the Turkish authorities to
          extend their cooperation so as to make this in situ visit
          possible and thus enable the Special Rapporteur to carry out
          his mandate in frill. The collaboration of Indonesia, Mauritius,
          Israel and the Russian Federation is also strongly encouraged.
          26. The Special Rappo lteur wishes to stress that the choice
          of countries to visit may be made in various ways: at the
          initiative of the Special Rapporteur, of the Commission on
          Human Rights and 7 or the General Assembly or of States. The
          initiatives of the Special Rapporteur are based on a wide
          variety of factors, such as the existence of communications
          and/or petitions, which often reveal situations in the area of
          freedom of religion and belief that go beyond specific,
          isolated cases; specific experiences with regard to tolerance
          and non-discrimination on the grounds of religion and belief;
          and the need to ensure balance by taking into account the
          geographical, political, economic, social, cultural and
          religious situation of each country visited. The Special
          Rappo lteur is convinced that the credibility and effectiveness
          of a thematic mandate under the special procedures is closely
          linked to the absence of selectivity or double standards.
          Accordingly, no State, regardless of its position in the
          international community, can be exempt from a potential visit
          by the Special Rapporteur. Moreover, it seems evident that
          no State can lay claim to perfection, since manifestations of
          intolerance and discrimination based on religion or belief
          have arisen in all countries, albeit to different degrees.
          27. The preparation and conduct of in situ visits are the
          responsibility of the Special Rapporteur, who is assisted, in
          his decisions and instructions, by the Office of the United
          Nations High Commissioner for Human Rights and by United
          Nations agencies, particularly the United Nations
          Development Programme (TJNDP), and United Nations
          information centres. These duties also include a process of
          negotiation and collaboration with the authorities of the
          country concerned. The process as a whole requires not only
          mutual respect and reciprocal efforts towards understanding,
          but also absolute independence on the part of the special
          rapporteurs in relation to all parties concerned.
          28. The procedure for visit follow-up consists of preparing
          follow-up tables and asking States which have received an in
          situ visit to send their comments and any information on
          actions taken or envisaged by the authorities concerned to
          implementthe recommendations made in the mission reports.
          The Special Rapporteur has received very satisfactory
          cooperation in this regard, as shown by the table below:
          Country
          Dat& oJsubm ss onoffoIIow-up
          tab l&
          R &p ly
          China
          1996; A/51/542
          1996; A/51/542
          Pakistan
          1996; A/51/542
          1997; A/52/477/ Add.1
          Iran (Islamic
          Republic oO
          1996; A/S 1/ 542
          No formal reply
          Greece
          1997; A/52/477/Add. 1
          1997; E/CN.4/1998/6
          Sudan
          1997; A/52/477/Add. 1
          1997; A/52/477/ Add. 1
          India
          1997; A/52/477/Add.1
          1998; annex to the
          present report
          29. The Special Rapporteur would like to thank the above-
          mentioned States not only for their cooperation in connection
          with in situ visits, but also for taking a constructive approach
          6
        
          
          A/53/279
          through their commitment to the mission follow-up
          procedure. With respect to the Islamic Republic of Iran, the
          Special Rapporteur has benefited from an ongoing dialogue
          with the Permanent Mission in Geneva, but hopes that this
          collaboration will lead to a formal reply from the Iranian
          authorities.
          30. In relation to his mandate and to the States that have not
          yet answered his requests for visits and for implementation
          of the follow-up procedure, the Special Rapporteur notes with
          satisfaction Commission on Human Rights resolution
          1998/74, and particularly its paragraphs 2, 3 and 5, in which
          the Commission encouraged all Governments to cooperate
          with the Commission through the pertinent thematic
          procedures by considering inviting thematic special
          rapporteurs, representatives, experts and working groups to
          visit their countries, upon request, and considering follow-up
          visits with a view to the effective implementation of
          recommendations by the thematic procedures concerned;
          invited the Governments concerned to study carefully the
          recommendations addressed to them under thematic
          procedures and to keep the relevant mechanisms informed
          without undue delay on the progress made towards their
          implementation; and requested the thematic special
          rapporteurs, representatives, experts and working groups to
          include in their reports thfonnation provided by Governments
          on follow-up action, as well as their own observations
          thereon, including in regard to both problems and
          improvements, as appropriate.
          11/. Report on communications sent by
          the Special Rapporteur and replies
          received from States since the fifty-
          fourth session of the Commission on
          Human Rights
          31. This report relates to communications sent since the
          fifty-fourth session of the Commission on Human Rights, the
          replies or absence of replies from the States concerned, and
          late replies.
          32. First, however, the Special Rapporteur wishes to make
          the following observations:
          (a) Since 1995, as a result of the budgetary
          constraints affecting the United Nations, the reports of the
          special rapporteurs have been limited to 32 pages. These
          budgetary constraints have direct political repercussions on
          human rights mechathsms. The Special Rapporteur is unable
          not only to publish his communications and the replies
          received from States, but also to perform the necessary task
          of carrying out genuine analyses that cannot be reduced to
          brief theoretical and academic overviews or to reports written
          intelegraphic style. It must be acknowledged that there is a
          real contradiction between the resources available to the
          special rapporteurs and the many requests addressed to them
          by States through the resolutions of the Commission on
          Human Rights, particularly resolution 1998/18 on religious
          intolerance and resolution 1998/74 on thematic procedures
          (namely, to examine incidents and governmental actions that
          are incompatible with the provisions of the 1981 Declaration
          and to recommend remedial measures; to apply a gender
          perspective; to conduct in situ visits and prepare mission
          reports; to make recommendations for the prevention of
          human rights violations; to follow closely and reflect in their
          reports progress made by Governments in the investigations
          carried out within their respective mandates; to include in
          their reports infonnation provided by Governments on follow-
          up action, as well as their own observations thereon, in regard
          to both problems and improvements; to include in their
          reports comments on problems of responsiveness and the
          result of analyses, in order to carry out their mandates even
          more effectively, and to include also in their reports
          suggestions as to areas where Governments might request
          relevant assistance through the programme of advisory
          services);
          (b) The communications sent by the Special
          Rapporteur do not cover all the incidents and governmental
          actions in the world that are incompatible with the 1981
          Declaration. The fact that only a few States are covered in this
          report does not mean that other States are problem-free.
          Moreover, the length of a communication and 7 or the existence
          of several communications for a single State do not indicate
          the seriousness of the intolerance and discrimination in
          question. Likewise, while each communication refers to a
          given type of intolerance and discrimination, this does not
          mean that other types of violations do not occur in the same
          State. The communications concern cases or situations of
          intolerance and discrimination, but it must be borne in mind
          that (i) cases may represent either completely isolated
          manifestations which are exceptional and do not reveal an
          overall positive situation, or manifestations that do reveal an
          overall situation of intolerance and discrimination; and (ii)
          situations may affect freedom of religion and belief, certain
          dimensions of these freedoms or certain communities in the
          area of religion and belief
          33. Lastly, as the communications do not cover all religions
          and beliefs, the frequency with which certain religions and
          beliefs are refened to in the communications does not indicate
          their general situation in the world.
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          34. The Special Rapporteur believes that a report
          systematically covering all States and all religions and beliefs
          would remedy the above-mentioned gaps and weaknesses.
          Such a report should contain an analysis on each State to
          ensure that the economic, social, cultural, civil and political
          context is taken into account in the examination of cases and
          situations of intolerance and discrimination. The report would
          require a minimum level of resources which the United
          Nations appears to lack: essentially, human and financial
          resources. Lastly, with respect to sources of information,
          while remaining constantly vigilant with regard to the
          reliability and credibility of his sources, the Special
          Rapporteur believes that sources of infonnation in developing
          countries should be strengthened to ensure that all victims of
          human rights violations and defenders of human rights have
          access to the mechanisms of the special procedures and to
          information, particularly through modern communications
          technologies (fax, Internet, etc.).
          35. Thus, the Special Rapporteur's report should be read
          solely inthe limited context of his mandate and activities and
          in relation to the parameters described above.
          36. Since the fifty-fourth session of the Commission on
          Human Rights, the Special Rapporteur has sent 50
          communications (including three urgent appeals to the Islamic
          Republic of Iran and the Sudan) to 42 States: Afghanistan (2),
          Albatha, Angola, Azerbaijan, Bangladesh, Belarus, Belgium,
          Bhutan, Bulgaria, China, Cyprus, Democratic People's
          Republic of Korea, Egypt, Eritrea, Georgia, Ghana, Greece,
          India (2), Indonesia (2), Iran (Islamic Republic oD (4), Iraq,
          Kazakhstan, Lao People's Democratic Republic, Latvia,
          Malaysia, Mauritania, Mexico, Moldavia, Morocco,
          Myanmar, Pakistan, Romania, Russian Federation, Saudi
          Arabia, Spain, Sri Lanka, Sudan (2), Turkey, Turkmenistan,
          Ukraine, United Kingdom and Uzbekistan (2).
          37. With respect to the replies received from States, it
          should be noted that, as at the date of finalization of the
          report, the deadline for replying had not yet expired for the
          communications sent to the following 18 States: Afghanistan,
          Albania, Bangladesh, Belarus, Belgium, China, Georgia,
          Ghana, India, Indonesia, Iran (Islamic Republic oD, Iraq,
          Kazakhstan, Moldavia, Morocco, Saudi Arabia, Spain and
          Uzbekistan.
          38. The 29 States for which the deadline for reply has
          expired are Afghanistan, Angola, Azerbaijan, Bhutan,
          Bulgaria, Cyprus, the Democratic People's Republic of
          Korea, Egypt, Eritrea, Greece, India, Indonesia, Iran (Islamic
          Republic oD (3 reminders including 2 urgent appeals), the
          Lao People's Democratic Republic, Latvia, Malaysia,
          Mauritania, Mexico, Myamnar, Pakistan, Romatha, the Sudan
          (2 reminders, including 1 urgent appeal), the Russian
          Federation, Sri Lanka, Turkey, Turkmenistan, Ukraine, the
          United Kingdom and Uzbekistan. Of those States, 5 have
          replied: Bhutan, Eritrea, Myanmar, the United Kingdom and
          Uzbekistan.
          39. This year, the Special Rapporteur decided to provide
          a short summary of each communication examined, together
          with anyreplies received from States; he is, however, aware
          of the reductionist effect of this method.
          40. In the case of Afghanistan, the communications
          concerned the veritable apartheid directed against women by
          the Taliban on the basis of their particular interpretation of
          Islam: women are excluded from society, employment and
          schools, required to wear a burqa in public and forbidden to
          travel with any man other than a family member.
          41. In the Province of Cabinda, Angola, the Angolan army
          reportedly massacred 21 Christians, including one deacon.
          42. InAzerbaijan, Jehovah's Witnesses and other religious
          communities were reportedly subjected to acts of intolerance
          whereby they were forced to pay bribes to the officials
          responsible for the registration procedure. One pastor, a
          Muslim convert to Christianity, was allegedly imprisoned on
          two occasions in 1997.
          43. In Bhutan, Buddhism is said to enjoy preferential
          status. In the schools, the practice of this religion is reportedly
          compulsory for all, on pain of sanctions. Furthermore, several
          Buddhist monks and professors of religion were reportedly
          arrested in 1997 for having participated in peacefril
          demonstrations. Monasteries believed to be associated with
          these demonstrations are said to have been closed by the
          authorities.
          44. The Government of Bhutan transmitted detailed
          thfonnation on the current and historical situation of religions
          in that country and explained that while there were two
          primary recognized religions, Buddhism and Hinduism,
          Bhutanese were free to practice and profess the religion of
          their choice. It noted that proselytism in public was subject
          to restrictions under a National Assembly resolution of 1974.
          It also explained that religious instruction and practice were
          not part of the curriculum except in monastic schools, and that
          a prayer to the Goddess of Wisdom, who is common to both
          Buddhism and Hinduism, was recited each morning in all
          schools and that evening prayers were recited in boarding
          schools at the secondary level. The Government stated that
          these prayers had not posed any problem. The Bhutanese
          authorities stated:
          “Allegations of arrests of monks and religious
          teachers have been made in the context of allegations
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          of discrimination by the Royal Government against the
          Nyingmpa school of Buddhism in favour of the Drukpa
          Kargyupa school. This allegation is totally absurd as no
          difference of treatment exists between the two schools,
          which are well-integrated and coexist in total harmony
          150 persons were arrested in eastern Bhutan in 1997
          for their involvement in disturbance of public peace and
          attempts to incite communal discord. On the basis of
          the investigations carried out by the police, 38 persons
          were released immediately and 112 were charge-
          sheeted in a court of law for collaborating with
          subversive elements in Nepal, accepting money from
          them and carrying out activities such as organizing mob
          demonstrations by enticing innocent villagers with
          money and trying to incite sectarian violence. On the
          day slated for the demonstrations in October 1997, a
          conflict emerged between the above persons and the
          villagers, who were against the attempts to incite
          communal violence. As a result, most of the 150
          persons were apprehended by the local people and
          handed over to the Royal Bhutan police. It may be
          pointed out that one Thinley Yoezer of the Drametse
          Buddhist school was the main person responsible for
          inciting and instigating violence among people in
          eastern Bhutan. It was on his directives that many active
          collaborators spread false and malicious allegations
          against the Royal Government, conducted several
          meetings and plotted to take up seditious activities in
          eastern Bhutan. To finance those activities, Thinley
          Yoezer received a total of Nu 125,000 and a large
          amount of seditious literature from subversive elements
          in Nepal.”
          The authorities frwther explained that a monastery, as was the
          case with any place of worship, could not be closed; and that
          several recently established religious schools had been closed
          following an inspection which had revealed that the
          curriculum, teachers and premises of these establishments did
          not meet mithmum standards, but that they could reopen once
          those standards had been met.
          45. In Bulgaria, a climate of intolerance in the media and
          society reportedly affected minorities in the areas of religion
          and belief (Muslims, Jehovah's Witnesses, Church of God,
          Emmanuel Bible Center).
          46. In Cyprus, in the territories controlled by the Turkish
          army, a policy of religious intolerance and discrimination is
          said to affect non-Muslims and their religious property (over
          500 places of worship and cemeteries have been destroyed
          or desecrated; for example, the Armenian monastery of Saint
          Makar has been converted into a hotel).
          47. In Egypt, Professor Hassan Hanafi is said to have been
          denounced as an apostate by the Al-Azhar scholars because
          of his interpretation of Islam.
          48. InEritrea, the authorities allegedly plan to implement
          a declaration which would impose drastic restrictions on
          religious communities by prohibiting them from engaging in
          any activities other than religious services. As a result,
          religious properties such as schools and clinics could be
          officially confiscated.
          49. The Government of Eritrea replied that its legislation
          was in conformity with the 1981 Declaration on the
          Elimination of All Forms of Intolerance and of Discrimination
          Based on Religion or Belief In order to remedy past
          situations characterized by the delivery of health- and
          education-related services on the basis of religious
          preference, since independence, the Government, after
          consulting with religious institutions and in cooperation with
          the World Bank, had decided to establish a programme
          entitled “The Community Rehabilitation Fund” which would
          make the above-mentioned services available to all. It had
          been agreed that religious institutions would focus their
          activities on proselytism, seminaries and charitable work and
          that they would contribute to the Community Rehabilitation
          Fund. Furthennore, the administration of schools and clinics
          associated with religious institutions would be secularized
          although the existing staff would be retained. It was made
          clear that this would not involve any confiscation of property
          50. In the Kursk region of the Russian Federation, a
          Jehovah's Witness is reported to have been sentenced to
          prison for refrising to perform military service. A court
          allegedly declared that he belonged to a sect and could not,
          therefore, appeal on the basis of religion. Furthermore, under
          the 1997 Act on freedom of religion and of belief, members
          of communities which have had no official existence in the
          Russian Federation during the past 15 years are prohibited
          from any proselytizing activities.
          51. In Greece, a professor was reportedly arrested for
          having made several references to Buddhism while teaching
          Gennan at a private school. A pastor in the Greek Evangelical
          Church of Thessalonika is also said to have been arrested for
          failure to possess an official house of prayer licence.
          52. InUttarPradesh, India, members ofanationalistHindu
          organization reportedly carried out a harassment campaign
          against the Assembly of Church of Believers.
          53. In lndonesia, a Muslim cleric was reportedly arrested
          inNorth Aceh Province because he had not recited the Friday
          prayer as required by an agreement concluded between the
          Government and the religious authorities of the mosque. In
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          February 1998, riots involving attacks on individuals, places
          of worship and private property allegedly targeted non-
          Muslims and, in particular, Christians.
          54. In the Islamic Republic of Iran, there was a first
          urgent appeal in the case of three Baha'is: Ata'ullah Hamid
          Nasirizadih, Sirus Dhabihi-Muqaddam and Hidayat-Kashifi
          Najafabadi, who are said to have been secretly sentenced to
          death because of their religious beliefs and to be at risk of
          being executed. A second urgent appeal concerned reports
          that a Baha'i, R. Rawahani, had been hanged for having
          converted a Muslim although the woman in question had
          allegedly stated that she was, in fact, a Baha'i. This appeal
          also mentioned a high official of the Islamic Revolutionary
          Tribunal who had reportedly denied that this execution had
          taken place, noting that the Iranian courts had not handed
          down any such sentence. Another communication alleged that
          there was a policy of intolerance and discrimination against
          the Sunth community involving obstacles to the construction
          of mosques and schools, the closing of mosques and the
          execution or murder of Sunni religious officials and
          intellectuals.
          55. In Latvia, the only synagogue in the capital city was
          reportedly bombed. Although the authorities reportedly
          condemned the act, the police investigation has yet to come
          up with anything.
          56. Inthe Democratic People's Republic of Korea, the
          authorities are reported to discourage all religious activities
          except those which serve State interests.
          57. In the Lao People's Democratic Republic, Christians
          are said to have been arrested during a Bible study meeting.
          Some of them are said to have been convicted of “creating
          divisions and undermining the Government” and receiving
          funds from abroad. In the Huei Sai province, a priest was
          reportedly arrested for proselytizing without official
          authorization. In Xiengkhouang, a soldier was allegedly
          arrested for having converted to Christianity and having ties
          with the American Presbyterian Church.
          58. In Malaysia, individuals have reportedly been arrested
          for preaching Shiite teachings which the authorities consider
          a threat to national security and to Islam. A Muslim woman
          who had converted to Christianity, the religion of the person
          whom she loved, is said to have been subjected to acts of
          intolerance by her family, Muslim organizations and the
          police. This situation has allegedly compelled the couple to
          live in hiding.
          59. In Mauritania, conversion of a Muslim to another
          religion is reportedly an offence punishable by death under
          the Criminal Code.
          60. In Chiapas, Mexico, evangelical protestants are
          reportedly subjected to acts of intolerance by Catholics and
          indigenous communities.
          61. In Myanmar, the State is said to practice a policy of
          intolerance and discrimination against religious minorities:
          Muslims in the states of Arakan and Karen (destruction of
          mosques and schools, revocation of citizenship, admission
          of refugees along the border with Thailand in exchange for
          their conversion to Buddhism, denial of access to health care,
          education and civil service employment), and Christians in
          the states of Chin and Karen and in the Sagaing Division
          (destruction of churches, conversion of children to
          Buddhism). Buddhist clergy are also reportedly obliged to
          submit to Government monitoring.
          62. Myanmar stated, without explanation, that the
          allegations of intolerance and discrimination against religious
          minorities were baseless and totally false. It would have been
          better if Myamnar's response had been supported by
          appropriate evidence, particularly since the allegations are
          based on consistent, repeated information from more than one
          source.
          63. In the city of Nukus, Uzbekistan, a pastor who had
          proselytized among Muslims has reportedly been sentenced
          to two years at forced labour and “internal exile” for
          conducting “illegal church services”. Generally speaking, the
          authorities are said to have ordered Christian leaders to cease
          all religious activity, including proselytism, except in
          churches.
          64. Uzbekistan replied that its legislation and the
          implementation thereof guaranteed freedom of religion and
          of belief and that the authorities had no record of the arrest
          and conviction of a pastor in the town of Nukus. The
          authorities promised to cooperate fully in further
          investigations, an offer which is appreciated.
          65. In Pakistan, Ahmadis are reported to have been
          sentenced to life imprisonment for blasphemy because they
          had preached their faith, an act which Muslims reportedly saw
          as an attack on their religious beliefs. Militant Muslims are
          alleged to have murdered Judge Ariflqbal Bhatti because he
          had acquitted Christians accused of blasphemy Bishop John
          Joseph is said to have committed suicide in order to protest
          the sentencing to death of a Christian accused of blasphemy
          Muslim extremists have reportedly committed acts of
          intolerance against the Christian community, calling for
          retention of the blasphemy acts.
          66. In Romania, the issue of restitution of religious
          property confiscated under the former regime has reportedly
          led to conflicts between religious communities and, in
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          particular, between the Orthodox and Greek Catholic
          Churches.
          67. In the United Kingdom, the Runnymede Commission
          on British Muslims and Islamophobia has reportedly called
          for an end to all prejudice against Muslims in the media and
          the workplace and for the granting of Government subsidies
          for Muslim schools.
          68. The Government noted that the United Kingdom, unlike
          Northern Ireland, had no legislation on religious
          discrimination. It emphasized that it was dealing with the
          matter andthatwith the agreement of Cabinet colleagues, the
          Home Secretary had decided that the Home Office would
          commission research into the nature and extent of religious
          discrimination in Great Britain. After 18 months, a decision
          on appropriate action would be taken on the basis of the
          studies carried out:
          “The Home Secretary responded positively to the report
          of the Runnymede Commission on British Muslims and
          Islamophobia. The Government is cunently considering
          the report, which raises a number of wide-ranging
          issues. Regarding State funding for Muslim schools,
          under the 1996 Education Act, it is open to independent
          promoters, including existing independent schools, to
          seek approval from the Government for the
          establishment of new voluntary-aided schools. All
          proposals are judged on their individual merits, taking
          into account educational needs and parental demand.”
          The Government also stated that in January 1998, it had
          approved the granting of State subsidies for two proposed
          independent Muslim schools in London and Birmingham.
          69. In the Sudan, an urgent appeal was received concerning
          the arrest and disappearance of Nasir Hassan, a student at
          Bishop Gwynne Theological College in Juba, for having
          converted from Islam to Christiathty Another communication
          alleged that the Catholic Club in Khartoum had been closed
          by decree, despite the protests of the Catholic Church.
          70. In Sri Lanka, Catholic, Protestant and Hindu places
          of worship are reportedly the primary targets of violence.
          71. In Turkey, religious leaders and property (churches,
          cemeteries) of Christian communities, particularly those of
          the Greek Catholic Church, are said to be the targets of acts
          of violence, including bombings (including that of the
          Ecumenical Patriarchate headquarters) and the murder of a
          priest. The police and security services have reportedly failed
          to identi ' and arrest the persons responsible for those acts.
          Furthermore, the authorities are reported to have closed a
          Pentecostal church despite official authorization for its
          existence.
          72. In Turkmenistan, with the exception of the Russian
          Orthodox Church, those espousing minority religions and
          beliefs are said to be subjected to acts of intolerance and
          discrimination.
          73. In Ukraine, in the town of Sebastopol, difficulties are
          reported to have arisen over the restitution of a Catholic place
          of worship confiscated under the previous regime.
          74. An analysis of communications in the light of the
          principles, rights and freedoms enunciated in the 1981
          Declaration gives rise to the following categories of
          violations:
          (a) Violations of the principle of non-discrimination
          inthe matters of religion and belief policies, legislation and
          regulations, practices and acts that discriminate against the
          religion and beliefs of certain communities, especially when
          such communities are minorities or are not part of the official
          religion or recognized religions and beliefs, and
          discrimination against women based on interpretations of
          religion and on traditions that claim to be based on religion
          and belief;
          (b) Violations of the principle of tolerance in matters
          of religion and belief policies, practices and acts of religious
          intolerance on the part of the State and society, particularly
          communities, political, religious and other non-State groups
          most clearly seen in the problem of religious extremism
          (between faiths and within branches of the same faith);
          (c) Violations of freedom of thought, conscience and
          religion or belief policies, laws andregulations, practices and
          acts that are at variance with the principle of conscientious
          objection and the freedom to change and keep one's religion
          or belief;
          (d) Violations of the freedom to manifest one's
          religion or belief policies, laws andregulations, practices and
          acts that have the effect of controlling, interfering with,
          baiming and improperly restricting the freedom to manifest
          one's religion or belief;
          (e) Violations of the freedom to dispose of religious
          property: policies, practices and acts that violate the freedom
          to dispose of religious property characterized by the refusal
          to release confiscated religious property; refusal to provide
          access to places of worship (not permitting the construction
          and renting of premises); the closing of, attacks on, and
          destruction of places of worship and religious schools and
          cemeteries;
          (D Violations of the right to life, physical integrity
          and health of individuals (clergy and believers): policies,
          practices and acts taking the form of threats, mistreatment,
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          arrests and detention, forced disappearances and even
          executions and assassinations;
          (g) Violations of women's rights: this category
          encompasses the first six categories of violations. The most
          tragic example concerns the veritable policies of apartheid
          put in place by the Taliban in Afghanistan against women by
          virtue of their status as women and based on the Taliban's
          particular interpretation of Islam. Under this obscurantist
          policy, which is the result of religious extremism that
          combines religion and politics in the exercise of power,
          women are excluded from society considered as non-citizens
          and as having no rights and forced to submit to all-powerful
          men in the name of God.
          75. Replies were received from the following States after
          the report to the fifty-fourth session of the Commission on
          Human Rights was completed: Austria, Brunei Daruss alam,
          Egypt, the Gambia, India and Kuwait.
          76. The Government of Austria explained that
          “men liable for military service have at least six months
          after induction to consider their position. Even after the
          six months have expired, they can still opt for civilian
          service up to two days before receiving their call-up
          orders. Consequently, this regime provides the largest
          possible scope for a conscript to be able to assess
          possible moral implications of service in the military,
          including after induction. Moreover, conscripts have
          the right to be informed in writing, namely in the
          Certificate of Fitness for Service which they receive
          after induction, how soon they are likely to be called
          up.
          The Government explained that the duration of civilian
          service was not punitive in character since those performing
          such service enjoyed considerable advantages, compared with
          soldiers, in terms of less discipline and the option to choose
          from a wide range of social and health services.
          77. The GovernmentofBruneiDarussalam explainedthat
          the admission of foreign clergy into the country was governed
          by immigration laws and regulations, and not by religious
          considerations. Moreover, there were enough places of
          worship for non-Muslims, and private and public schools
          were open to people of all faiths.
          “The national school curriculum is laid down by
          the Ministry of Education in accordance with the
          national interests of Brunei Darussalam to advance its
          national development in a manner that will reflect the
          prominence of its religion, culture, society and political
          system.”
          78. The Government of Egypt replied that the case of
          Mohammed Wagdi Durra was not related to a change of
          religion, which is not considered a crime, but to the disrespect
          of a religion and attacking a security officer in the
          performance of his duties, which were. A report prepared by
          the New York Council of Churches on relations between
          Muslims and Christians was also transmitted to the Special
          Rapporteur. It demonstrates the efforts being made by the
          Egyptian authorities to develop tolerance and religious
          freedom.
          79. The Government of the Gambia explained in a detailed
          report that the State was a secular State and that its legislation
          guaranteed freedom of belief and worship. It stressed that the
          Ahmadis were guaranteed the enjoyment of such freedoms.
          The statement made by an imam against the Ahmadis at the
          Friday prayer in no way reflected the Government's views and
          policy The Governmentwelcomed the Ahmadis' contribution
          to the country's socio-economic development.
          80. The Government of India stated that the case against
          a Bombay female teacher accused of converting a pupil to
          Christianity was dismissed after the matter had been
          investigated. It added that there had been no attacks by Hindu
          extremists against the Catholic school where the woman
          taught. Concerning the clashes between Christians and
          Hindus in Bombay, the police had made arrests, although no
          charges had been made for forced conversions to Christianity
          It had, however, been alleged that financial assistance had
          been given to destitute Hindus in order to influence their
          conversion to Christianity
          81. The Government ofKuwait recalled that its legislation
          condemned intolerance and discrimination based on religion
          and belief and considered such practices crimes. It noted that
          non-Muslims could freely practice their religion in their
          places of worship (there were six churches for 150,000
          Christiai s). As to the allegation that Muslims were forbidden
          to embrace another religion, the Government recalled that
          freedom of thought was guaranteed in Kuwait. The Permanent
          Mission of Kuwait to the United Nations Office at Geneva had
          provided the Special Rapporteur with detailed and useful
          thfonnation on Kuwait's policies and legislation with respect
          to religion and beliefs.
          82. With regard to paragraph 94 of the Special
          Rapporteur's previous report (E/CN. 4/1986/6), in which he
          had noted Singapore's failure to reply to a communication
          addressed to it, a conection should be inserted and a reference
          made to the communication from Singapore on Jehovah's
          Witnesses, as reflected in paragraph 87 of the same report.
          83. The Special Rapporteur has still not received replies
          from the following 27 States to the communications addressed
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          to them in connection with the fifty-fourth session of the
          Commission on Human Rights: Afghathstan, Albatha, Angola,
          Azerbaijan, Bosnia and Herzegovina, Comoros, Gabon,
          Georgia, Iran (Islamic Republic oD, Latvia, Mauritania,
          Mongolia, Mozambique, Myanmar, Nepal, Nicaragua,
          Nigeria, Pakistan, Portugal, Qatar, Russian Federation,
          Somalia, Sudan, United Arab Emirates, Uzbekistan, Yemen
          and Yugoslavia.
          V. Conclusions and recommendations
          84. It must be recognized that, as the communications of
          the Special Rapporteur indicate, manifestations of intolerance
          and discrimination based on religion and belief, including
          violent manifestations, continue to occur throughout the
          world.
          85. However, the Special Rapporteur has observed, through
          the various categories of violations developed in the course
          of the analysis, the following trends in matters of religion and
          belief:
          (a) State policies against religion and policies
          designed to control religious matters in the name of a political
          ideology have declined, even though, on the one hand, such
          phenomena do persist in several countries and, on the other,
          problems arising from such policies, including the restitution
          of religious property confiscated under previous regimes, still
          persist in others;
          (b) State policies against minorities in matters of
          religion and belief, especially against non-recognized
          communities such as sects or new religious movements, are
          on the rise;
          (c) More and more policies and practices of
          intolerance and discrimination in the field of religion and
          belief are being implemented by non-State entities. On the
          one hand there are the religious communities, which operate
          on two levels — between communities and within
          communities. The representatives of such communities and
          their followers first turn on members of their own faith, within
          the same branch or in a different branch; this is illustrated by
          the status of women as reflected in the sixth category of
          violations and the status of converts as reflected in the third
          category of violations. These representatives and their
          followers then mobilize against communities of different
          faiths. The second category of non-State actors, that
          sometimes overlaps with the first category, concerns political-
          cum-religious parties or movements such as the Taliban.
          These two categories raise the issue of the relationship
          betweenpolitics and religion, and the use of these to foment
          intolerance and discrimination, culminating in religious
          extremism;
          (d) Policies and practices that discriminate against
          women, because of their status which is determined by men's
          interpretation of religion and religious traditions, have
          increased. It should be stressed that this trend affects all
          religions and beliefs and occurs in one form or another
          throughout the world.
          86. Concerning these trends, and bearing in mind
          Commission on Human Rights resolutions 1998/18 on the
          Implementation of the Declaration on the Elimination of All
          Fonns of Intolerance and of Discrimination Based on Religion
          or Belief and 1998/74 on Human rights and thematic
          procedures, the Special Rapporteur would like to make the
          following recommendations.
          87. First of all, the Special Rapporteur has noticed, since
          his appointment, that his mandate seemed to be limited to the
          management of the manifestations of intolerance and
          discrimination in matters of religion and belief The Special
          Rapporteur's role was restrictedto aposteriori interventions.
          He therefore considered it necessary and urgent to establish
          a role of prevention. To that end, he launched the mechanism
          of in situ visits, supplemented by a visit follow-up procedure
          for the recommendations made in the mission reports. The
          Special Rapporteur also established an urgent appeals
          procedure. He conducted a survey on problems relating to
          freedom of religion and belief from the standpoint of the
          curricula and textbooks of primary or elementary and
          secondary educational institutions designed to help shape an
          international educational strategy for combating all forms of
          intolerance and discrimination based on religion or belief
          Recommendations were also made with respect to the
          technical cooperation programme of the High Commissioner
          for Human Rights (E/CN.4/1 995/91). All these activities and
          recommendations contribute to and are aimed at preventing
          intolerance and discrimination in general.
          88. As far as more specific questions are concerned, the
          Special Rapporteur wishes to make the following comments
          and recommendations.
          89. Religious extremism, regardless of whether or not it has
          a genuinely religious basis, is apparent or latent, adopts,
          provokes or sustains violence or manifests itself in less
          spectacular fonns of intolerance, constitutes an unacceptable
          assault on both freedom and religion. No society, religion or
          faith is immune from extremism. However, when extremism
          resorts to a frenzy of wanton terrorism and becomes a hideous
          monster that kills in the name of God and exterminates in the
          name of religion, when it engages in the most despicable acts
          of barbarity, and knows no bounds in its cruelty, then silence
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          A/53/279
          amounts to complicity and indifference becomes active
          collusion. Tolerance of extremism is tolerance of the
          intolerable. States in general, and the international community
          in particular, are therefore duty-bound to condemn it
          unequivocally and to combat it relentlessly The Special
          Rapporteur reiterates his recommendations, that a study be
          conducted on religious extremism and that a minimum set of
          standard rules and principles of conduct and behaviour in
          respect of religious extremism be defined and adopted by the
          international community
          90. The issue of sects or new religious movements needs
          to be clarified as soon as possible in order to prevent
          situations such as the cunent one characterized by confusion,
          hasty conclusions and generalizations, all of which adversely
          affect the religions and beliefs that abide by the rule of law,
          the victims and human rights. The Special Rapporteur wishes
          to reiterate his recommendations concerning studies on this
          phenomenon and the holding of international
          intergovernmental meetings to consider and adopt a common
          approach in the area of human rights.
          91. Priority consideration should also be given to the issue
          of how intolerance and discrimination based on religion and
          belief affects women because of their status as women. In
          addition to dealing with this subject in the context of the
          above-mentioned recommendation with respect to religious
          extremism, the Special Rapporteur considers that all
          manifestations of intolerance and discrimination against
          women should be addressed, from the most obvious and
          manifest to the most obscure. He reiterates his
          recommendation for the organization of a seminar on the
          status of women from the viewpoint of religion. Such a
          gathering, to be attended by the Special Rapporteur on
          Religious Intolerance, the Special Rapporteur on Violence
          against Women, its Causes and Consequences, and
          representatives of the Committee on the Elimination of
          Discrimination agathst Women, the Committee on Economic,
          Social and Cultural Rights, the Human Rights Committee,
          United Nations agencies (including the Division for the
          Advancement of Women and the United Nations
          Development Fund for Women), and non-governmental
          organizations, would not only permit a review of the
          manifestations of — and the factors contributing to —
          discrimination against women, in the context of the mandate
          on freedom of religion and belief, but should also lead to the
          formulation of practical recommendations and a plan of
          action. Such an initiative would be frilly consistent with and
          in coordination with the policy and approach of the United
          Nations system on gender issues. In the meantime, the Special
          Rapporteur will continue to consider this issue in a
          comprehensive manner as part of the activities under his
          mandate (communications and in situ visits, laying greater
          emphasis on reflecting discrimination and intolerance
          affecting women within their own communities, in addition
          to the discrimination and intolerance that they suffer because
          of their status within the framework of relations within the
          community, or as women members of ethnic and religious
          minorities).
          92. In order for the Special Rapporteur's mandate to be
          carried out effectively, a better understanding is needed of
          freedom of religion and belief and of the bases, dimensions,
          and mathfestations thereof and problems relating thereto. In
          addition to the above-mentioned recommendations, the
          Special Rapporteur believes that priority should be given to
          developing research in this area through studies, such as a
          study on proselytism, freedom of religion and poverty An
          initial series of studies on freedom of religion and belief and
          economic, social and cultural rights could be launched. The
          treatybodies - the Human Rights Committee, the Committee
          onEconomic, Social and Cultural Rights, the Committee on
          the Elimination of Discrimination against Women and the
          Committee on the Elimination of Racial Discrimination — are
          strongly encouraged to contribute to this endeavour.
          93. The Special Rapporteur believes that his reports should
          systematically cover all States, religions and beliefs, ensuring
          that a summary/analysis of economic, social, cultural, civil
          and political data is included for each State, in order to ensure
          a better understanding of the cases and situations of
          intolerance and discrimination based on religion and belief
          A balanced approach, drawing on positive initiatives and
          situations in matters of religion and belief, would also be
          taken. Inline with such an approach, and in order to correctly
          reflect how his mandate has evolved, the Special Rapporteur
          reiterates his recommendation that the title “Special
          Rapporteur on Freedom of Religion and Belief' should be
          adopted.
          94. Generally speaking, and in line with the method
          suggested above, the Special Rapporteur recommends that
          the United Nations should prepare a report on human rights
          covering all States based on inputs from the various United
          Nations human rights mechanisms, including special
          rapporteurs and special procedure working groups.
          95. The Special Rapporteur wishes to stress that, in order
          to implement the above-mentioned recommendations, the
          financial and human resources made available for carrying
          out his mandate would have to be considerably increased in
          order to establish a solid logistical support structure.
          96. Finally, the Special Rapporteur wishes to thank all the
          States, religious communities, non-governmental
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          organizations and individuals cooperating in the
          implementation of activities under his mandate.
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          Annex
          Follow-up to the report of the Special Rapporteur on the question of
          religious intolerance on his visit to India from 2 to 14 December 1996
          addressed to the Indian authorities and reply of the Indian
          authorities
          Recommendations
          [ Original: English]
          Taking into account paragraph 86 of the report, “the
          maintenance of religious tolerance presupposes not only
          economic development, education and a campaign against
          poverty in order gradually to eliminate the caste system which
          still survives in practice, but also more thfonned participation
          in political life and greater participation in economic life by
          the population as a whole as a means of preventing the
          political exploitation of religion to the detriment of tolerance
          and communal harmony”, the Special Rapporteur would
          appreciate if you could indicate your comments as well as
          measures undertaken and/or envisaged by your Government.
          Comments and measures
          The Government of India agrees with the Special
          Rapporteur that economic development in general, the
          elimination of poverty in particular and education hold the
          greatest promise for the maintenance of religious tolerance
          even though there may be no simple cause and effect
          relationship between poverty and backwardness on the one
          hand and religious intolerance or facilitation of political
          exploitation of religion on the other.
          It is equally essential to ensure that the weaker sections
          of society develop a substantial stake in the political, social
          and economic life of the country while at the same time
          building and maintaining support for measures in this
          direction among all sections of society Experience has shown
          that, sometimes, these very efforts and their positive results
          can lead to resentment in groups that have traditionally
          enjoyed a privileged position. This may lead to short-term
          manifestations of intolerance. It is essential, however, to
          persist with efforts to enhance greater participation of
          vulnerable groups which alone can ensure harmony among
          different sections of society in the long run.
          The philosophical and spiritual underpinnings of Indian
          society have historically imbued it with a high degree of
          tolerance. Under the pressure of modernization, issues of
          identity can come to fore, providing opportunities for political
          * E/CN.4/1997/91/Add.1
          exploitation of religion. More informed participation in
          political life through awareness, constructive mobilization
          and imaginative use of media would form the basis of any
          strategy to fight such exploitation. At the same time,
          appropriate legislative and institutional measures in
          consonance with the spirit of freedom of expression
          guaranteed by the Constitution are required to ensure that
          politics is not used to promote intolerance.
          The Government of India would again reiterate the need
          to avoid oversimplification of the complex social phenomena
          of the caste system and to maintain a distinction between the
          caste system and caste-based discrimination or disabilities.
          Mathfestation of discriminatory behaviour against members
          of certain castes are questions related to social prejudice and
          do not bear any relationship to religious intolerance. Further,
          under the Indian Constitution, the concept of caste is solely
          and exclusively related to Hindus and Sikhs alone and persons
          professing any other religion do not have a caste
          classification, although there are variations in practice, which
          only goes to show that caste merely denotes a social or class
          distinction. The term “caste” has its origins in the functional
          division of Indian society during ancient times and, to an
          extent, it is akin to the system of guilds and clans prevalent
          earlier in the West. However, with the passage of time, the
          system became rigid, stratified and exploitative leading to
          discrimination against those who enjoyed low status in the
          traditional Hindu caste hierarchy and were thereby exposed
          to invidious treatment, severe social disabilities and
          deprivation of economic, social, cultural and political
          opportunities. The elimination of caste-based inequities is
          crucial to the promotion of tolerance in general and there is
          an across-the-board commitment at the highest level to root
          out social prejudices and the accumulated socio-economic
          backwardness of the so-called lower castes.
          The measures taken to promote economic development
          and eliminate poverty include not only macro-level
          programmes and policies for economic growth but also
          programmes of human development with emphasis on health,
          education and minimum needs and directly targeted
          programmes for poverty alleviation through employment
          generation, training and building up asset endowment of the
          poor. Indeed, elimination of past injustices through
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          affirmative action and the eradication of poverty through
          democratic methods are in-built in the development process
          in India. The success of this process is seen to be crucially
          dependent on the full participation of vulnerable sections,
          democratic decentralization and effective functioning of
          grass-roots democratic institutions and the political and
          economic empowerment of the socially disadvantaged
          sections of the population.
          The economic refonns and liberalizationmeasures since
          1991 have accelerated economic growth, reduced inflation
          and have positively influenced living standards and social
          indicators. The Government of India intends to pursue with
          vigour its goal of growth with justice through economic
          reforms with a humane face.
          India has abolished by law caste-based discrimination
          and has put in place extensive penal provisions to implement
          the same. Consequent to the abolition of untouchability in the
          Indian Constitution, special legislation such as the Protection
          of Civil Rights Act, 1955, and the Prevention of Atrocities
          Act, 1959, has been enacted to combat prejudices and
          atrocities against the Scheduled Caste communities. The
          Indian strategy for fighting disabilities resulting from
          membership of a particular caste has evolved over a long
          period of time and enjoys universal backing politically and
          institutionally This strategy is multi-faceted and encompasses
          constitutional and legal measures as well as developmental
          and welfare programmes and policies. It is our finn belief that
          this strategy has succeeded in significantly reducing the s ocio-
          economic gap between members of disadvantaged castes and
          the social mainstream. A separate National Commission for
          Scheduled Castes and Scheduled Tribes is playing an
          important role as part of the institutional framework. Apart
          from constitutionally guaranteed reservations in the federal
          and state legislatures and an affirmative action programme
          of jobs in the Government and placement in educational
          institutions, a scheme of Special Component Plans has been
          used to focus financial resources for the spread of education,
          skill upgrading and assistance for self-employment activities
          for these groups. All state governments and federal ministries
          have to earmark funds under such schemes at least in
          proportion to the population of such groups in the specific
          situation.
          These conscious efforts as well as the effective
          functioning of democracy in India have generated self-
          sustaining political movements composed largely of hitherto
          downtrodden sections of Indian society After moving into
          positions of power, members of such sections are giving a
          new meaning to efforts for the betterment of their lot. That
          this has taken place without a major social upheaval is a
          significant achievement of Indian democracy
          Recommendations
          Taking into account paragraph 91 of the report, “steps
          must be taken to increase awareness of the existence and
          dangers of extremism because, despite the fact that it is
          confined to a minority, its influence on the masses through
          political parties, places of worship, schools and even seats
          of power, could well destroy community and religious
          harmony in India. With a view to safeguarding religious
          tolerance and thus ensuring the protection of the rights and
          freedoms guaranteed by law to religious communities
          (freedom of belief freedom to practise a religion and
          therefore to proselytize, to change religion, etc.), the Special
          Rapporteur wishes to make certain recommendations
          designed to combat extremism of all kinds”, the Special
          Rapporteur would appreciate if you could indicate your
          comments as well as measures undertaken and/or envisaged
          by your Government.
          Comments and measures
          We agree with the Special Rapporteur that extremism,
          even if confined to a minority, has the potential to affect
          gravely intercommunity harmony in India, or for that matter
          any country The Government of India is alive to the dangers
          of extremism and has used legislative measures like the
          Unlawful Activities (Prevention) Act, 1967, to curb public
          fund-raising and propaganda activities of extremist
          organizations whose activities are prejudicial to communal
          harmony These measures have also served to stigmatize these
          organizations in the public mind and arouse public
          consciousness against them.
          Civil society has a major role in combating extremism.
          Mathfestations of religious extremism, however unfortunate
          they may be, have also served to focus attention on this
          problem and resulted in a significant political and intellectual
          mobilization against such aberrations. The Government of
          India encourages and supports such mobilization.
          Recommendations
          Taking into account paragraph 92 of the report, “The
          Special Rapporteur considers it essential that the
          Representation of the Peoples Act, 1951, should be
          scrupulously implemented and that in addition it should be
          speedily supplemented by a new act debarring political
          parties from the post-election use of religion for political
          ends. As the riots in Ayodhya, Bombay and Punjab have
          shown, religious parties, spokesmen and standard-bearers are
          not always of a nature to promote tolerance and human
          rights”, the Special Rapporteur would appreciate if you could
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          indicate your comments as well as measures undertaken
          and/or envisaged by your Government.
          Comments and measures
          Electoral reforms have been a continued feature of the
          Indian polity India has an independent constitutional body,
          the Election Commission of India, to supervise elections both
          at the Federal and state levels. Its impartial and strict handling
          of elections is widely recognized. The Representation of
          Peoples Act, 1951, is the major law governing elections in
          India. The Government is committed to the scrupulous
          implementation of this Act. Whenever a need has been felt to
          amend certain sections/provisions of the Act, the Election
          Commission has made suitable recommendations and new
          provisions have been brought in or existing ones amended.
          For example, the Act underwent significant changes in August
          1996. The Supreme Court has also contributed to the process
          of electoral reforms through a number of landmark
          judgements (e.g. Civil PetitionNo. 24 of 1995 on election
          expenditure).
          Appeal to religion is prohibited under the Indian
          election laws and the case law on this is well-established.
          There is a related legislation to prevent the misuse of religious
          places for political purposes (discussed later). While existing
          election laws are deemed by the Government of India to
          provide sufficient safeguards, legislation in all important
          areas including elections is under the constant scrutiny of the
          Parliament.
          Recommendations
          Taking into account paragraph 93 of the report, “The
          Special Rapporteur also considers that places of worship
          should be used exclusively for religious, and not political,
          purposes. As places for prayer and meditation, they should
          be protected against tension and partisan struggle. The State
          should therefore ensure that places of worship remain neutral
          ground and are sheltered from political currents and
          ideological and partisan controversy In this connection the
          Special Rapporteur urges that the dispute concerning
          Ayodhya should be settled on tenns acceptable to the Muslim
          and Hindu communities. Although the Babri Masjid case can
          be partially settled by legal means, it must be approached with
          an exceptional degree of caution and an equally exceptional
          degree of wisdom. Calling into question situations and rights
          that are rooted in the distant past is likely to open the door to
          a sequence of events which could have unforeseeable
          consequences and in particular lead, through acts of violence
          perfonned in the name of an extremist conception of religion,
          to disorders in various parts of India, the news of which, as
          it spreads internationally and, more especially, throughout the
          region, may affect peace and security within the region. The
          most logical solution would seem to be to restore these places
          of worship as they were before the riots occurred — unless the
          religious communities concerned decide to effect a symbolic
          exchange as a means of cooling passions and reducing
          tensions. The authorities must remain on the watch to prevent
          the recurrence of such traumatic incidents, which are sources
          of division and hate between communities. It is important that
          the Indian authorities should be fully aware that the dangers
          in this area are not purely theoretical”, the Special Rapporteur
          would appreciate if you could indicate your comments as well
          as measures undertaken and/or envisaged by your
          Government.
          Comments and measures
          The Special Rapporteur has rightly observed that places
          of worship should be used exclusively for religious purposes.
          Inthe light of serious incidents of abuse of religious places,
          the Religious Institutions (Prevention of Misuse) Act, 1988,
          was enacted with a view to maintaining the sanctity of
          religious places and to prevent their misuse for political or
          criminal activities. It, inter alia, casts responsibility on the
          management of the concerned institution to inform the police
          inthe event of misuse of the place of worship. The Act also
          prohibits storage of arms and ammunition inside any place of
          worship. The Government of India is committed to ensuring
          that religious places are not misused for the promotion of
          intolerance.
          Ayodhya issue
          By the Supreme Court judgement of 24 October 1994,
          the pending suits and other proceedings relating to the
          disputed Ram Janma Bhoomi-Babri Masjid area have been
          consolidated for final adjudication of the dispute by the
          Allahabad High Court. The role of the central Government,
          which was vested with the control of the disputed area by an
          earlier ordinance, has been limited by this judgement to that
          of a statutory receiver with the duty to maintain the status quo
          till the adjudication of the title suits. Thus, the disputed area
          cannot be handed over to anybody for construction of a
          temple, mosque or any other structure except as decided by
          the High Court in the title suits. In compliance with the above
          judgement, the central Government has made all appropriate
          arrangements to maintain the status quo in the disputed area.
          As regards the observation made by the Special
          Rapporteur that the dispute be settled on terms acceptable to
          the Muslim and Hindu communities, it may be mentioned that
          prior to the demolition of the disputed structure on 6
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          December 1992, negotiations were held between the
          representatives of both communities to resolve the dispute.
          However, no final agreement could be reached. The Supreme
          Court judgement dated 24 October 1994 has also recognized
          the role of negotiations and made relevant observations in this
          regard.
          Further, the Special Rapporteur may be interested to
          note that the Central Bureau of Investigation (CBI), which had
          been entrusted with the investigation into the offences
          connected withthe demolition of the disputed structure on 6
          December1992, has filed charge sheets against 49 persons.
          The Special Judge (Ayodhya Issue) CBI, Lucknow passed a
          detailed order on 9 September 1997 holding that there is a
          prima facie case for charging the 49 accused persons of
          commission of the offence of criminal conspiracy and other
          offences. Thirty-three out of 49 accused have filed revision
          petitions at the Lucknow Bench of the Allahabad High Court.
          Hearing on these cases has started as of 20 January1998 on
          a day-to-day basis. In the meantime, the trial court has
          directed the CBI to frame charge sheets by 29 January 1998.
          Recommendations
          Taking into account paragraph 94 of the report, “The
          financial dependence of political and religious movements on
          foreign countries is obviously fraught with consequences at
          all levels”, the Special Rapporteur would appreciate if you
          could indicate your comments as well as measures undertaken
          and/or envisaged by your Government.
          Comments and measures
          The Foreign Contributions Regulation Act, 1976,
          regulates the transfer of funds for social or religious
          organizations. Organizations that wish to get contributions
          from abroad have to register themselves and state the source
          and purpose of these finds. Political parties are barred from
          raising fUnds abroad. The real challenge, however, is the flow
          of illegal fUnds. The problem of illegal money-laundering and
          flow of finds for purposes such as terrorism and illicit drugs
          has now become a global problem. In India also, illegal
          chaimels have been used by many extremist organizations to
          fUnd their activities from abroad. The Indian Government is
          alive to this challenge. Greater vigilance to prevent such
          illegal inflows is being exercised. Efforts are also under way
          to update Indian legislation dealing with foreign exchange
          flows so as to more effectively address these concerns. India
          also intends to pursue cooperation with other countries and
          relevant international organizations on different aspects of
          money-laundering and illegal money flows.
          Recommendations
          Taking into account paragraph 95 of the report,
          “Schools in particular should be protected against all forms
          of political and ideological indoctrination”, the Special
          Rapporteur would appreciate if you could indicate your
          comments as well as measures undertaken and/or envisaged
          by your Government.
          Comments and measures
          The Indian Constitution prohibits the imparting of
          religious instruction by any educational institution maintained
          by the State while guaranteeing the right of minorities to
          maintain and run their own educational institutions. Different
          institutions and programmes related to curriculum
          development, textbook evaluation, selection of teachers and
          teacher training are designed to ensure that schools are not
          used for ideological or political indoctrination that can
          promote intolerance. At the same time, the values of religious
          tolerance, secularism, development of a scientific temper and
          sensitization to the problems of the weaker sections of society
          are consciously included in school education.
          The Special Rapporteur is aware of some of the efforts
          in the field of values education. The National Council for
          Teacher Education and the National Council for Educational
          Research and Training (NCERT) have developed self-
          learning modules on “human rights” and “national values”
          and the NCERT sourcebook for teachers on human rights is
          currently being translated into Hindi. The National Human
          Rights Commission of India, in association with the
          Department of Education of the Ministry of Human Resource
          Development, has also taken steps to enhance human rights
          awareness, through education at school as well as at the
          college level. At the university level, the University Grants
          Commission has identified ten universities for establishing
          facilities for courses on human rights.
          Recommendations
          Taking into account paragraph 96 of the report,
          “Education can play a vital role in preventing intolerance,
          discrimination, hate and violence (including violence
          motivated by extremism) by creating and disseminating a
          culture of tolerance among the masses and the most
          disadvantaged segments of the population. It can make a
          decisive contribution to the assimilation of values based on
          human rights by the use of school curricula and textbooks
          reflecting principles of tolerance and non-discrimination. This
          approach has already been adopted to some extent by the
          Indian authorities in the education sector through
          dissemination of the values of tolerance and mutual respect,
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          as was confirmed during the course of the mission during
          visits to schools, in discussions with pupils and teachers and
          by the perusal of textbooks. However, this approach must be
          adopted throughout the country to cover India's entire private
          and public school system in order to develop the awareness
          of the masses. It is of vital importance that human rights and
          tolerance should become the concern of all and not remain the
          exclusive preserve of the elite”, the Special Rapporteur would
          appreciate if you could indicate your comments as well as
          measures undertaken and/or envisaged by your Government.
          Comments and measures
          As observed by the Special Rapporteur, the broad-
          basing of the teaching of tolerance, specially in a country with
          ahigh rate of illiteracy, is of vital importance. The teaching
          of tolerance has to start with universal education and what is
          taught in schools has to be supplemented by the family, social
          and religious orgathzations and the media. Modern as well as
          traditional media of mass communication are also being used
          for the promotion of national integration. Campaign
          programmes for adult literacy have a built-in component of
          this nature. These activities would receive a further impetus
          from the National Action Plan, currently under elaboration,
          to realize the goals of the United Nations Decade on Human
          Rights Education. Commemorative activities being planned
          for the fiftieth almiversary of the Universal Declaration on
          Human Rights also have a strong promotional/human rights
          education focus. The above approaches will build on the
          strengths of Indian society and avoid the impression of being
          “top-down” or pedagogical.
          Recommendations
          Taking into account paragraph 97 of the report, “The
          Special Rapporteur also recommends that the Centre for
          Human Rights should provide advisory services on the
          organization at the federal and State level of training courses
          for teachers in preschool, primary or basic and secondary
          educational establishments to make them aware of the
          importance of teaching the principles of tolerance and non-
          discrimination based on religion and belief', the Special
          Rapporteur would appreciate if you could indicate your
          comments as well as measures undertaken and/or envisaged
          by your Government.
          Comments and measures
          The various programmes described in the preceding
          paragraphs indicate the high level of importance given to the
          teaching of tolerance in India throughhuman rights education.
          Further, through its resolution on tolerance and pluralism at
          the Commission on Human Rights, India has also been
          encouraging the Office of the High Commissioner for Human
          Rights to develop expertise in propagating these values
          through its own programmes. We would be happy to see the
          results of such work carried out by the Office of the High
          Commissioner for Human Rights, including inthe area of best
          practices for the promotion of tolerance.
          Recommendations
          Taking into account paragraph 98 of the report, “As
          regards Jammu and Kashmir and Punjab, the Special
          Rapporteur urges all the parties concerned — official and non-
          official, national and foreign — to act calmly and refrain from
          exacerbating religious problems to ensure that immutable
          religious principles are not affected by political
          considerations at the expense of the religious rights of the
          communities and, more generally, of tolerance and non-
          discrimination based on religion or belief', the Special
          Rapporteur would appreciate if you could indicate your
          comments as well as measures undertaken and/or envisaged
          by your Government.
          Comments and measures
          We agree with the Special Rapporteur that religion
          should not be exploited to further a political programme,
          either national or international. The maintenance of religious
          tolerance or the protection of human rights in general has
          been affected adversely in certain areas by the activities of
          non-State actors. While dealing firmly with violent
          extremism, India will strive to ensure that this has no impact
          on tolerance, religious rights of minorities and non-
          discrimination based on religion and belief In this task, it
          takes comfort from the innate respect for diversity in the
          Indian ethos. It is significant to note that despite a clear plan
          to widen the communal divide through terrorist attacks,
          communal violence never became a problem in either Punjab
          or Jammu and Kashmir.
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